LUGHAT-UL-QURAN

DICTIONARY OF QURAN

‫ح‬ ‫ج‬ ‫ث‬ ‫ت‬ ‫ب‬ ‫ا‬

VOLUME I

Ebook edition

Originally compiled in Urdu by

Allama Ghulam Ahmad Parwez

Edited/Translated by:
Sheraz Akhtar - Quranic Education Society Norway

www.qes.no
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review.

Author: Ghulam Ahmad Parwez

Translator and editor: Sheraz Akhtar

Published by: Quranic Education Society, Oslo - Norway

In association with Tolu-e-Islam Trust, Lahore - Pakistan

Copyright © 2015
Translators note ..................... 5 A-F-Q ‫ ﺍ ﻑ ﻕ‬........ 53 I-Y ‫ ﺍ ﻱ‬.............. 89
Introduction ..................... 7 A-F-K ‫ ﺍ ﻑ ﻙ‬........ 53 A-Y-D ‫ ﺍ ﻱ ﺩ‬........... 89
References ....................16
A-F-L ‫ ﺍ ﻑ ﻝ‬......... 55 A-Y-K ‫ ﺍ ﻱ ﻙ‬......... 90
A ‫ ﺃ‬..................18
A-K-L ‫ ﺃ ﻙ ﻝ‬.......... 56 A-Y-M ‫ ﺍ ﻱ ﻡ‬........... 90
A-B-B ‫ ﺃ ﺏ ﺏ‬.........20
A-B-D ‫ ﺃ ﺏ ﺩ‬...........20
A-L ْ‫ ﺃَﻝ‬............... 56 Ain َ‫ ﺃَ ْﻳﻥ‬.............. 90
A-L-A ‫ ﺃَ َﻻ‬............... 57 Ayyi ‫ﻱ‬‫ ﺃَ ﱠ‬............... 90
Ibrahim ‫ ﺍِ ْﺑ َﺮﺍ ِﻫ ْﻴ ُﻢ‬.........21
A-L-F ‫ ﺃ ﻝ ﻑ‬......... 58 Iyya ‫ ﺃِﻳﱠﺎ‬................ 91
A-B-Q ‫ﺃ ﺏ ﻕ‬..........21
A-L-K ‫ ﺃ ﻝ ﻙ‬.......... 58 Ayyaan َ‫ ﺃَﻳﱠﺎﻥ‬............. 91
A-B-L ‫ ﺃ ﺏ ﻝ‬..........22
A-B-W ‫ ﺃ ﺏ ﻭ‬..........22
A-L-L ‫ ﺃ ﻝ ﻝ‬.......... 60 Ayyub ‫ﺏ‬ َ ْ‫ ﺃَﻳﱡﻮ‬........... 91
Al-la ‫ َﻻ‬+‫ ﺃَ ﱠﻻ ﺃَ ْﻥ‬.. 61 A-Y-Y ‫ ﺃ ﻱ ﻱ‬......... 92
A-B-Y ‫ ﺃ ﺏ ﻱ‬.........23
Il-la ‫ ﺃِ ﱠﻻ‬............... 61 B (‫ ﺏ )ﺣﺮﻑ‬... 93
A-T-Y ‫ﺃ ﺕ ﻱ‬..........24
Al-lazi ْ‫ ﺃَﻟﱠ ِﺬﻱ‬............ 62 B-A-R ‫ ﺏ ﺃ ﺭ‬........... 94
A-Th-Th ‫ ﺃ ﺙ ﺙ‬.........25
A-L-M ‫ ﺍ ﻝ ﻡ‬........... 62 B-A-S ‫ ﺏ ﺃ ﺱ‬......... 94
A-Th-R ‫ ﺃ ﺙ ﺭ‬..........25
A-L-He ‫ ﺃ ﻝ ﻩ‬........... 63 Babel ‫ ﺑَﺎﺑِ ُﻞ‬.............. 94
A-Th-L ‫ ﺃ ﺙ ﻝ‬..........27
A-L-W/Y ‫ﻱ‬/‫ ﺃ ﻝ ﻭ‬...... 64 B-T-R ‫ ﺏ ﺕ ﺭ‬........ 95
A-Th-M ‫ ﺃ ﺙ ﻡ‬...........27
Ilay ‫ﺍﻟﻰ‬ ٰ .............. 65 B-T-K ‫ ﺏ ﺕ ک‬....... 95
A-J-J ‫ ﺃ ﺝ ﺝ‬..........28
A-J-R ‫ ﺃ ﺝ ﺭ‬...........29
Ilyas َ َ‫ ﺇِ ْﻟﻴ‬......... 66
‫ﺎﺱ‬ B-T-L ‫ ﺏ ﺕ ﻝ‬........ 95
Il Yaseen ‫ ﻳَﺎ ِﺳﻴﻦ‬.......... 66 B-Th-Th ‫ ﺏ ﺙ ﺙ‬...... 96
A-J-L ‫ﺃ ﺝ ﻝ‬.........30
Alayasa-o ‫ ﺍَ ْﻟﻴَ َﺴ ُﻊ‬......... 66 B-J-S ‫ ﺏ ﺝ ﺱ‬...... 96
A-H-D ‫ ﺃ ﺡ ﺩ‬...........31
Am ‫ ﺃَ ْﻡ‬................ 66 B-H-Th ‫ ﺏ ﺡ ﺙ‬....... 96
A-Kh-Dh ‫ ﺃ ﺥ ﺫ‬...........31
A-M-Th ‫ ﺃ ﻡ ﺕ‬.......... 67 B-H-R ‫ ﺏ ﺡ ﺭ‬........ 97
A-Kh-R ‫ ﺃ ﺥ ﺭ‬...........32
A-M-D ‫ ﺃ ﻡ ﺩ‬............ 67 B-Kh-S ‫ ﺏ ﺥ ﺱ‬...... 97
A-Kh-W ‫ ﺃ ﺥ ﻭ‬...........34
A-M-R ‫ ﺍ ﻡ ﺭ‬........... 68 B-Kh-Ain ‫ ﺏ ﺥ ﻉ‬........ 98
A-D-D ‫ ﺃ ﺩ ﺩ‬.............36
A-M-S ‫ ﺍ ﻡ ﺱ‬.......... 70 B-Kh-L ‫ ﺏ ﺥ ﻝ‬........ 98
Idrees ُ‫ ﺍِ ْﺩ ِﺭ ْﻳﺲ‬.........36
A-M-L ‫ ﺍ ﻡ ﻝ‬........... 70 B-D-A ‫ﺏ ﺩ ﺃ‬.......... 99
A-D-M ‫ ﺃ ﺩ ﻡ‬.............36
A-M-M ‫ ﺍ ﻡ ﻡ‬............ 71 B-D-R ‫ ﺏ ﺩ ﺭ‬....... 100
A-D-W/Y ‫ی‬/‫ ﺃ ﺩ ﻭ‬........38
Amma ‫ ﺃَ ﱢﻣﺎ‬............... 73 B-D-Ain ‫ ﺏ ﺩ ﻉ‬....... 100
Idh ‫ ﺃِﺫ‬.................38
A-M-N ‫ ﺍ ﻡ ﻥ‬........... 73 B-D-L ‫ ﺏ ﺩ ﻝ‬....... 101
A-Dh-A ‫ ﺃ ﺫ ﺃ‬.............39
Imma ‫ ِﺃﻣﱢﺎ‬............... 76 B-D-N ‫ ﺏ ﺩ ﻥ‬....... 101
A-Dh-N ‫ ﺃ ﺫ ﻥ‬...........39
A-M-W ‫ ﺍ ﻡ ﻭ‬........... 76 B-D-W ‫ ﺏ ﺩ ﻭ‬....... 102
A-Dh-Y ‫ ﺃ ﺫ ﻱ‬...........41
An ْ‫ ﺃَﻥ‬............... 77 B-Dh-R ‫ ﺏ ﺫ ﺭ‬....... 102
A-R-B ‫ ﺃ ﺭ ﺏ‬..........41
In ْ‫ ﺇِﻥ‬............... 77 B-R-A ‫ ﺏ ﺭ ﺃ‬........ 103
A-R-Zd ‫ ﺃ ﺭ ﺽ‬........42
Ana ‫ ﺍَ َﻧﺎ‬............... 78 B-R-J ‫ ﺏ ﺭ ﺝ‬...... 104
A-R-K ‫ ﺃ ﺭ ﻙ‬..........44
Anta َ‫ ﺍَ ْﻧﺕ‬............. 78 B-R-H ‫ ﺏ ﺭ ﺡ‬...... 105
A-R-M ‫ ﺃ ﺭ ﻡ‬............44
A-Z-R ‫ ﺃ ﺯ ﺭ‬...........44
Anti ‫ﺕ‬ ِ ‫ ﺍَ ْﻧ‬............ 78 B-R-D ‫ ﺏ ﺭ ﺩ‬....... 105
Antam ‫ ﺍَ ْﻧﺘُﻢ‬.............. 78 B-R-R ‫ ﺏ ﺭ ﺭ‬...... 106
A-Z-Z ‫ ﺃ ﺯ ﺯ‬...........45
Antama ‫ ﺍَ ْﻧ ُﺗﻣَﺎ‬............ 79 B-R-Z ‫ ﺏ ﺭ ﺯ‬...... 107
A-Z-F ‫ ﺃ ﺯ ﻑ‬.........45
Antan ‫ ﺍَ ْﻧ ُﺗﻥﱠ‬............. 79 Barzakh ‫ ﺑﺮ ﺯ ﺥ‬...... 108
Istabrak ‫ ﺍﺳﺗﺑﺭﻕ‬........46
A-N-Th ‫ ﺃ ﻥ ﺙ‬......... 79 B-R-Sd ‫ﺏ ﺭ ﺹ‬.... 108
Is-haaq َ ‫ ﺍِ ْﺳ َﺤ‬..........46
‫ﻖ‬
Injeel ‫ ﺇِ ْﻧ ِﺠ ْﻴ ٌﻞ‬.......... 80 B-R-Q ‫ ﺏ ﺭ ﻕ‬...... 109
A-S-R ‫ ﺍ ﺱ ﺭ‬.........46
A-N-S ‫ ﺍ ﻥ ﺱ‬.......... 81 B-R-K ‫ ﺏ ﺭ ک‬..... 110
Israel ‫ ﺍﺳﺮﺍﻳﻞ‬.........47
A-N-F ‫ ﺍ ﻥ ﻑ‬......... 82 B-R-M ‫ ﺏ ﺭ ﻡ‬....... 111
A-S-S ‫ ﺍ ﺱ ﺱ‬........47
A-N-M ‫ ﺍ ﻥ ﻡ‬........... 82 B-R-He ‫ﺏ ﺭ ﻫ‬....... 111
A-S-F ‫ ﺍ ﺱ ﻑ‬........47
Inna ‫ ﺍِ ﱠﻥ‬............... 83 B-Z-Gh ‫ ﺏ ﺯ ﻍ‬...... 112
Ismail ‫ ﺍﺳﻣَﻌﻳﻝ‬........48
Anna ‫ ﺍَ ﱠﻥ‬............... 83 B-S-R ‫ ﺏ ﺱ ﺭ‬..... 112
A-S-N ‫ ﺍ ﺱ ﻥ‬.........48
Anna ‫ ﺃَﻧﱠﻰ‬.............. 83 B-S-S ‫ ﺏ ﺱ ﺱ‬... 113
A-S-W/Y ‫ی‬/‫ ﺍ ﺱ ﻭ‬.....49
A-N-Y ‫ ﺍ ﻥ ﻱ‬.......... 84 B-S-Te ‫ ﺏ ﺱ ﻁ‬.... 113
A-Sh-R ‫ ﺍ ﺵ ﺭ‬.........50
A-H-L ‫ ﺍ ﻩ ﻝ‬........... 84 B-S-Q ‫ ﺏ ﺱ ﻕ‬.... 114
Al-Ukhdod ‫ ﺍﻻﺧﺪﻭﺩ‬........50
Aw ‫ ﺃﻭ‬............... 85 B-S-L ‫ ﺏ ﺱ ﻝ‬..... 114
Al-Aikah ‫ ﺍﻻﻳﮑہ‬..........50
A-W-B ‫ ﺍ ﻭ ﺏ‬.......... 86 B-S-M ‫ ﺏ ﺱ ﻡ‬..... 114
Al-Hijr ‫ ﺍﻟﺤﺠﺮ‬..........50
A-W-D ‫ ﺍ ﻭ ﺩ‬........... 86 B-Sh-R ‫ ﺏ ﺵ ﺭ‬..... 115
Al-Rass ‫ ﺍﻟﺮﺱ‬...........50
A-W-L ‫ ﺍ ﻭ ﻝ‬.......... 87 B-Sd-R ‫ﺏ ﺹ ﺭ‬.... 116
Ar-Raqeem ‫ ﺍﻟﺮﻗﻴﻢ‬...........51
Oulai ‫ ﺍُﻭْ َﻻ ِء‬........... 88 B-Sd-L ‫ ﺏ ﺹ ﻝ‬... 117
A-Sd-D ‫ ﺃ ﺹ ﺩ‬.........51
Oulu ‫ ﺍُﻭﻟ ُ ْﻭﺍ‬.......... 88 B-Zd-Ain ‫ ﺏ ﺽ ﻉ‬... 117
A-Sd-R ‫ ﺍ ﺹ ﺭ‬.........51
A-W-N ‫ ﺍ ﻭ ﻥ‬.......... 88 B-Te-A ‫ ﺏ ﻁ ﺃ‬....... 117
A-Sd-L ‫ ﺃ ﺹ ﻝ‬........52
A-W-He ‫ ﺍ ﻭ ﻩ‬............ 88 B-Te-R ‫ ﺏ ﻁ ﺭ‬...... 118
A-F-F ‫ ﺍ ﻑ ﻑ‬........52
A-W-Y ‫ ﺍ ﻭ ﻱ‬.......... 89 B-Te-Sh ‫ ﺏ ﻁ ﺵ‬.... 118
B-Te-L ‫ ﺏ ﻁ ﻝ‬......118 T-F-Th ‫ﺕ ﻑ ﺙ‬.... 156 J-Dh-W ‫ ﺝ ﺫ ﻭ‬........ 185
B-Te-N ‫ ﺏ ﻁ ﻥ‬......120 T-Q-N ‫ﺕ ﻕ ﻥ‬...... 156 J-R-H ‫ ﺝ ﺭﺡ‬........ 186
B-Ain-Th ‫ﺏ ﻉ ﺙ‬......121 Tilka ‫ﮏ‬ َ ‫ ﺗِ ْﻠ‬.......... 157 J-R-D ‫ ﺝ ﺭ ﺩ‬........ 186
B-Ain-Th-R ‫ ﺏ ﻉ ﺙ ﺭ‬..122 T-L-L ‫ ﺕ ﻝ ﻝ‬...... 157 J-R-Z ‫ ﺝ ﺭ ﺯ‬....... 186
B-Ain-D ‫ ﺏ ﻉ ﺩ‬.......122 T-L-W ‫ ﺕ ﻝ ﻭ‬...... 158 J-R-Ain ‫ ﺝ ﺭ ﻉ‬....... 187
B-Ain-R ‫ﺏ ﻉ ﺭ‬.......123 T-M-M ‫ﺕ ﻡ ﻡ‬........ 159 J-R-F ‫ ﺝ ﺭ ﻑ‬...... 187
B-Ain-Zd ‫ﺏ ﻉ ﺽ‬....123 Tannaur ‫ ﺗَﻨﱡﻮْ ٌﺭ‬.......... 160 J-R-M ‫ ﺝ ﺭ ﻡ‬........ 187
B-Ain-L ‫ﺏ ﻉ ﻝ‬.......123 T-W-B ‫ ﺕ ﻭ ﺏ‬..... 160 J-R-Y ‫ ﺝ ﺭ ی‬...... 188
B-Gh-T ‫ﺏ ﻍ ﺕ‬......124 T-W-R ‫ ﺕ ﻭ ﺭ‬...... 161 J-Z-A ‫ﺝ ﺯ ﺍ‬......... 189
B-Gh-Zd ‫ﺏ ﻍ ﺽ‬....125 Taurah ُ ‫ ﺍَﻟﺘّﻮْ َﺭﺍﺓ‬....... 161 J-Z-Ain ‫ ﺝ ﺯ ﻉ‬....... 189
B-Gh-L ‫ﺏ ﻍ ﻝ‬.......125 T-Y-N ‫ ﺕ ی ﻥ‬..... 163 J-Z-Y ‫ ﺝ ﺯ ی‬...... 190
B-Gh-Y ‫ ﺏ ﻍ ی‬......125 T-Y-He ‫ﺕ ی ﻫ‬...... 164 J-S-D ‫ ﺝ ﺱ ﺩ‬...... 191
B-Q-R ‫ ﺏ ﻕ ﺭ‬......127 Th-B-Th ‫ ﺙ ﺏ ﺕ‬.... 164 J-S-S ‫ ﺝ ﺱ ﺱ‬.... 191
B-Q-Ain ‫ ﺏ ﻕ ﻉ‬......127 Th-B-R ‫ ﺙ ﺏ ﺭ‬..... 165 J-S-M ‫ ﺝ ﺱ ﻡ‬...... 192
B-Q-L ‫ ﺏ ﻕ ﻝ‬......127 Th-B-Te ‫ﺙ ﺏ ﻁ‬..... 165 J-Ain-L ‫ ﺝ ﻉ ﻝ‬....... 192
B-Q-Y ‫ ﺏ ﻕ ی‬......128 Th-B-Y ‫ ﺙ ﺏ ی‬.... 165 J-F-N ‫ﺝ ﻑ ﻥ‬...... 193
B-K-R ‫ ﺏ ک ﺭ‬.....129 Th-J-J ‫ ﺙ ﺝ ﺝ‬..... 166 J-F-W/A ‫ﺃ‬/‫ﺝ ﻑ ﻭ‬.... 193
B-K-K ‫ ﺏ ک ک‬....129 Th-Kh-N ‫ﺙ ﺥ ﻥ‬...... 166 J-L-B ‫ ﺝ ﻝ ﺏ‬...... 193
B-K-M ‫ ﺏ ک ﻡ‬......129 Th-R-B ‫ ﺙ ﺭ ﺏ‬..... 167 J-L-D ‫ ﺝ ﻝ ﺩ‬........ 194
B-K-Y ‫ﺏ ک ی‬.....130 Th-R-W/Y (‫ ﺙ ﺭ ی )ﻭ‬167 J-L-S ‫ ﺝ ﻝ ﺱ‬..... 195
Bal ‫ ﺑَﻞ‬..............130 Th-Ain-B ‫ ﺙ ﻉ ﺏ‬... 167 J-L-L ‫ ﺝ ﻝ ﻝ‬....... 195
B-L-D ‫ﺏ ﻝ ﺩ‬........131 Th-Q-B ‫ﺙ ﻕ ﺏ‬..... 168 J-L-W ‫ ﺝ ﻝ ﻭ‬....... 195
B-L-S ‫ ﺏ ﻝ ﺱ‬.....131 Th-Q-F ‫ ﺙ ﻕ ﻑ‬.... 168 J-M-H ‫ﺝ ﻡ ﺡ‬........ 196
B-L-Ain ‫ﺏ ﻝ ﻉ‬.......133 Th-Q-L ‫ﺙ ﻕ ﻝ‬...... 168 J-M-D ‫ﺝ ﻡ ﺩ‬......... 196
B-L-Gh ‫ﺏ ﻝ ﻍ‬.......133 Th-L-Th ‫ ﺙ ﻝ ﺙ‬..... 169 J-M-Ain ‫ﺝ ﻡ ﻉ‬........ 196
B-L-W ‫ ﺏ ﻝ ﻭ‬.......134 Th-L-L ‫ ﺙ ﻝ ﻝ‬...... 169 J-M-L ‫ ﺝ ﻡ ﻝ‬........ 197
Bala ‫ ﺑَ ٰﻠﯽ‬............136 Th-M-D ‫ﺙ ﻡ ﺩ‬........ 170 J-M-M ‫ﺝ ﻡ ﻡ‬......... 198
B-L-Y ‫ ﺏ ﻝ ی‬......136 Th-M-R ‫ ﺙ ﻡ ﺭ‬....... 170 J-N-B ‫ ﺝ ﻥ ﺏ‬...... 198
B-N-N ‫ﺏ ﻥ ﻥ‬.......137 Samma ‫ ﺛَ ﱠﻢ‬.............. 171 J-N-H ‫ﺝ ﻥ ﺡ‬....... 199
B-N-W/Y ‫ی‬/‫ﺏ ﻥ ﻭ‬...137 Summa (‫ ﺛُ ﱠﻢ )ﺣﺮﻑ‬. 171 J-N-D ‫ ﺝ ﻥ ﺩ‬........ 199
Bani Israel ‫ﺑﻨﯽ ﺍﺳﺮﺍﺋﻴﻞ‬138 Th-M-N ‫ ﺙ ﻡ ﻥ‬....... 172 J-N-F ‫ﺝ ﻥ ﻑ‬...... 200
B-He-T ‫ ﺏ ﻫ ﺕ‬......139 Th-N-Y ‫ ﺙ ﻥ ی‬..... 173 J-N-N ‫ ﺝ ﻥ ﻥ‬....... 200
B-He-J ‫ ﺏ ﻫ ﺝ‬.......140 Th-W-B ‫ ﺙ ﻭ ﺏ‬..... 174 J-N-Y ‫ ﺝ ﻥ ی‬...... 203
B-He-L ‫ ﺏ ﻫ ﻝ‬.......140 Th-W-R ‫ ﺙ ﻭ ﺭ‬...... 175 J-He-D ‫ ﺝ ﻫ ﺩ‬........ 203
B-He-M ‫ ﺏ ﻫ ﻡ‬........141 Th-W-Y ‫ ﺙ ﻭی‬....... 176 J-He-R ‫ ﺝ ﻫ ﺭ‬....... 204
B-W-A ‫ ﺏ ﻭ ﺃ‬........141 Th-Y-B ‫ ﺙ ی ﺏ‬.... 176 J-He-Z ‫ ﺝ ﻫ ﺯ‬....... 204
B-W-B ‫ ﺏ ﻭ ﺏ‬......142 J-A-R ‫ ﺝ ﺃ ﺭ‬........ 177 J-He-L ‫ ﺝ ﻫ ﻝ‬....... 205
B-W-R ‫ ﺏ ﻭ ﺭ‬.......142 Jaloot ‫ﺕ‬ ُ ْ‫ َﺟﺎﻟُﻮ‬....... 177 Jahannum ‫ َﺟﮩَﻨﱠ ُﻢ‬.......... 206
B-W-L ‫ ﺏ ﻭ ﻝ‬.......143 J-B-B ‫ ﺝ ﺏ ﺏ‬..... 177 J-W-B ‫ ﺝ ﻭ ﺏ‬...... 207
B-Y-T ‫ ﺏ ی ﺕ‬.....143 J-B-T ‫ ﺝ ﺏ ﺕ‬..... 177 J-W-D ‫ ﺝ ﻭ ﺩ‬........ 208
B-Y-D ‫ ﺏ ی ﺩ‬.......144 J-B-R ‫ ﺝ ﺏ ﺭ‬...... 178 J-W-R ‫ ﺝ ﻭ ﺭ‬....... 208
B-Y-Zd ‫ ﺏ ی ﺽ‬...144 Jibreel ‫ ِﺟﺒ ِْﺮ ْﻳ ُﻞ‬....... 179 J-W-Z ‫ ﺝ ﻭ ﺯ‬....... 209
B-Y-Ain ‫ ﺏ ی ﻉ‬......145 J-B-L ‫ ﺝ ﺏ ﻝ‬...... 179 J-W-S ‫ ﺝ ﻭ ﺱ‬...... 209
B-Y-N ‫ ﺏ ی ﻥ‬......147 J-B-N ‫ﺝ ﺏ ﻥ‬...... 180 J-W-Ain ‫ ﺝ ﻭ ﻉ‬....... 210
T ‫ ﺕ‬..............150 J-B-He ‫ ﺝ ﺏ ﻩ‬....... 180 J-W-F ‫ ﺝ ﻭ ﻑ‬...... 210
Taboot ‫ﺕ‬ ٌ ْ‫ ﺗَﺎﺑُﻮ‬........150 J-B-W/Y (‫ﺝ ﺏ ﻭ )ی‬180 J-W-W ‫ ﺝ ﻭ ﻭ‬........ 210
T-B-B ‫ ﺕ ﺏ ﺏ‬....150 J-Th-Th ‫ ﺝ ﺙ ﺙ‬..... 181 J-Y-A ‫ ﺝ ی ﺃ‬........ 211
T-B-R ‫ ﺕ ﺏ ﺭ‬......151 J-Th-M ‫ﺝ ﺙ ﻡ‬....... 181 J-Y-B ‫ ﺝ ی ﺏ‬..... 211
T-B-Ain ‫ﺕ ﺏ ﻉ‬......151 J-Th-W ‫ ﺝ ﺙ ﻭ‬...... 181 J-Y-D ‫ ﺝ ی ﺩ‬....... 211
Tubb’a ‫ ﺗُﺒﱠ ٌﻊ‬.............152 J-H-D ‫ ﺝ ﺡ ﺩ‬....... 182
T-J-R ‫ﺕ ﺝ ﺭ‬.......152 J-H-M ‫ ﺝ ﺡ ﻡ‬....... 182
T-H-T ‫ ﺕ ﺡ ﺕ‬.....153 J-D-Th ‫ﺝ ﺩ ﺙ‬....... 183
T-R-B ‫ ﺕ ﺭ ﺏ‬......154 J-D-D ‫ ﺝ ﺩ ﺩ‬........ 183
T-R-F ‫ ﺕ ﺭ ﻑ‬......154 J-D-R ‫ﺝ ﺩ ﺭ‬........ 184
T-R-K ‫ﺕ ﺭک‬.......155 J-D-L ‫ﺝ ﺩ ﻝ‬........ 184
T-S-Ain ‫ ﺕ ﺱ ﻉ‬.....155 J-Dh-Dh ‫ ﺝ ﺫ ﺫ‬........ 185
T-Ain-S ‫ ﺕ ﻉ ﺱ‬.....156 J-Dh-Ain ‫ ﺝ ﺫ ﻉ‬....... 185
 Translators note
The journey of translating Lughat-ul-Quran into English has been a long one.

It all started several years ago when Liaqat Ali and Saim Khawaja in USA felt the need to have the
dictionary of the Quranic terms translated from Urdu to English. For this great task, they contacted and
hired Javed Rafiq, a retired journalist in Karachi, who took on the job to translate this book from Urdu to
English. Our friends in the USA compensated his time against an agreed fee. Javed Rafiq had never done
any translation work of such kind before, and was not familiar with the teachings and philosophy
ofAllama Ghulam Ahmad Parwez in relation to the Quran.

This was clearly reflected in the early pages of his translation, but gradually he improved the translation
as he moved along. This work was done gradually and handed over in parts to our contacts in the USA.
When all the work was done, Liaqat Ali distributed it to others around the world. Some held on to it for
their study, while some of this translation ended up on the internet.

However, this work never got published in a book form because of several reasons. Many people felt that
the work was not satisfying, and the English did not meet the desired quality and fluency. There were
many linguistic, as well as cosmetic changes required. There were many missing sentences,
paragraphs/pages, without any clear overview. Many readers had this opinion that the standard of the
translation required review and needed thorough editing in order to make it readable and comprehensible
for the western and the wider readership.

Dr. Sohail Alam (son of Dr. Mansoor Alam) was one of many who had the opinion that to re-write the
whole book could be better and quicker time wise than editing grammatically the English translation of
Javed Rafiq. The limitation was that although Dr. Sohail's English was excellent (as seen in the
introduction chapter to this book) he had very little time for the complete translation.

All this contributed to the delay in the publication of this translation and the whole project came to a
standstill.

I got more determined to have this book translated in English without knowing the above mentioned
background. My quest for the Quranic knowledge had convinced me that in order to understand the
Quran, some basic knowledge of the Arabic grammar is helpful and also knowing the root meanings of
the Arabic words/terms. When I found out about the Lughat-ulQuran, I was pleasantly surprised that such
a marvelous piece did exist. I accepted this challenge to complete the translation work into English. For
any serious student of the Quran this is an extremely useful book and it needed to be published in English
to enhance the Quranic understanding, as its author always intended. To make this happen, it was
essential to present it to people on a global basis. I myself had tried to understand several chapters of the
Quran by studying the Lughat-ul-Quran, but in order to present arguments in support of my
understanding; I had to present the Lughat-uI-Quran in a language that other researchers of Truth may
find useful.

Since I became a member of the Quranic Education Society inNorway, I wanted to present the Quran to
people in a language they could understand. When I suggested that the Lughat-ul-Qaran should be
translated into English, our chairman Khadim Malik agreed instantly. We both agreed on the importance
of this dictionary to be presented to wider public in English. Later we found out that a preliminary
translation had already been done earlier, and learnt that the project was on hold for some reason. We
were fortunate that the late Farhat Maqbool (London Bazrn) provided us with all the material on the
work which had been done so far. This saved us a lot of time. The translated material I got was not in a
presentable form by any means. The layout was poor, the grammar was not always correct, and some
spelling errors were also present. The biggest limitation was of the Arabic text. I started to refine this
translation. I knew that some pages were missing and hence translated those later. Another major concern
with this initial translation was that it was done by someone who was not fully familiar with the
philosophy of the Quran as explained by Allama Parwez. The translator was merely translating without

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understanding, and therefore the literal translation did not do justice to the original Urdu version, and I
had to take this into consideration.

After completion, I got the help of Khalid Sayed and Ejaz Rasool (London Bazm) who went through all
four volumes very thoroughly and made further corrections while reviewing the draft and ensuring to
keep the explanations closer to the Urdu version, especially where human thought process was referred.

Now this work has been finalised, and we can appreciate and take advantage of the f'inal product. I have
included my name as the main editor of this translation for convenience and for any correspondence, but I
would like to acknowledge the contributions of all those who helped to put this together.

To conclude I would like to summarise the names of all the brothers who took part in this great challenge
and helped to complete it successfully:

• Liaqat Ali and Saim Khawaja in USA, who initiated the translation work.
• Javed Rafiq in Karachi, who did the preliminary translation.
• Farhat Maqbool from London Bazm who provided me the raw material and encouragement.
• Khadim Malik of Quranic Education Society Norway who helped and provided encouragement.
• KhalidSyed of London Bazm, who helped to review some part of the dictionary and also kept
encouraging and motivating me.
• Ejaz Rasool of London Bazm who reviewed the remaining part of the dictionary where Khalid
Syed had handed over.

Finally, I am sure this book will help many English readers to understand the Quran, like the Urdu
version enhanced my understanding of the Quranic Truth.

My only regret is that this project did not come to fruition in the lifetime of late Farhat Maqbool, who
would have appreciated it as he showed great desire to see this project through.

My father, late Mahmood Ahmad Akhtar, who was a long time devotee of the Tolueislam movement and
the real reason behind my inspiratoin and interest in the Quranic study in the first place, would also have
been very pleased with this work. They will get their rewards from Allah.

On a last note, I fully appreciate the work done for the Urdu edition by Allama Ghulam Ahmad Parwez,
who did all the work mostly by himself, where he researched several books to help create such an
exceptional encyclopaedia of the Quranic words and terms. It took him many years to research to write
the Urdu version. I am grateful to Allah for giving strength and knowledge to Allama Ghulam Ahmad
Parwez to publish the Urdu work which helped many like myself and others to spread the Quranic
message for the good of mankind for all times to come. He will be getting his reward from Allah.

It should also be mentioned that the names of the messengers has been written as they appear in the
Quran, and not the biblical way which is commonly known for English readers. This has been done to
keep the Quranic terms under focus. All messengers are sacred to us and we do not distinguish between
them with regards to respect and status (2:136). The term "peace be upon him" has not allway been used
after messenger's names, but it is implied.

Finally, let us all keep making effort to understand the Quran and benefit from its guidance.

Sincerely

Sheraz Akhtar
Quranic Education Society Oslo - Norway

Note: The ebook version has four volumes as the original book, while the printed version only has two
volumes with following ISBN: 978-1506147468 and 978-1506147468

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 Introduction
"The correct and the only meaning of the Quran lies, and is preserved, within itself, and a perfect and
detailed exegesis of its words is within its own pages. One part of the Quran explains the other. It needs
neither philosophy, nor wit, nor lexicography, nor even hadith."…. Inayat Allah Khan Mashriqi

The Quran, the final book of revelation from Allah, comprises the sole complete system of life for all
mankind. This system, based on the deep eternal laws that govern and hold the fabric of our universe
together, is not affected by the changing winds of time. It is so comprehensive that it encompasses, in
every era, all facets of human existence, leading the charge in the quest for knowledge and wisdom.
Consequently, a book with such far-ranging capabilities must be of a language that is equally
comprehensive, deep, and capable of conveying the most complex and abstract thought, while at the same
time maintaining clarity and precision.

Upon reflection, it becomes evident that since Allah had chosen the Arab nation to inherit and implement
the revolutionary message of the Quran, then even centuries before the actual revelation of the Quran, the
Arabs had a tremendous responsibility to; step by step evolve a language that would be capable of
expressing and containing its wisdom. When Abraham’s children were split into two branches, one
branch (Bani Israel) received continuous revelation through the Messengers and gained authority
throughout the land, whereas the other branch (Bani Ishmael) was settled in the barren deserts of Arabia,
where following Ishmael, they received no more messengers or revelation, nor any power or authority.
This apparently forgotten branch, however, bit by bit, maturing and growing in the arms of nature, grew
into a nation that would hold the honour of being the first people to address the final message delivered
by the final Messenger, in their own language.

These people held their tongue in such high regard that they called themselves Arabs (meaning clear in
speech) and others Aajam (meaning mute). The word Arab means clean, clear and precise. An important
point, however, is that during the centuries that Bani-Israel was occupied with the development of their
civilization to the heights of their ancient world (including the glorious reigns of David and Solomon),
their brothers, Bani Ishmael, for this entire period, either consciously or subconsciously, were engaged
and occupied with the arrangement and development of a language that had no peer in the entire world. In
the literature of linguistic scientists, one can find a claim that to estimate the intellectual capacity of a
nation at a given time; one should examine their language to determine how many of their words are
conceptual. Regarding the Indo-European languages, their research was that “every thought that has
passed through the mind of India may be reduced to 121 root-concepts” (Max Mueller). When Sanskrit
was a living language, at a time when the sun and fire were considered deities, there were a total of 37
words for sun and 35 words for fire.

Now let us compare that with the language of the Arabs. These desert dwellers had 80 words for honey,
200 for snake, 500 for lion, 1000 for sword, and for a camel they had a total of 5, 744 words (Cosmic
Consciousness). These facts illustrate the depth of conceptual thought and the wide range of expression of
which the Arabic language was capable. This was the language in which the Quran was revealed.

And verily this Quran is a revelation from the Sustainer of all ِ ِ ِ

(26:192) ‫ﲔ‬َ ‫ب اﻟْ َﻌﺎﻟَﻤ‬‫ﻳﻞ َر ﱢ‬
ُ ‫َوإﻧﱠﻪُ ﻟَﺘَﻨﺰ‬
the worlds
‫ﲔ‬ ِ ِِ
(26:193) The Spirit, faithful to the trust, has descended with it ُ ‫وح ْاﻷَﻣ‬ُ ‫ﻧـََﺰَل ﺑﻪ اﻟﱡﺮ‬
‫ﻳﻦ‬ِِ ِ ِ ِ‫ﻋﻠَﻰ ﻗَـﻠْﺒ‬
(26:194) On thy heart, that thou may be a Warner َ ‫ﻚ ﻟﺘَ ُﻜﻮ َن ﻣ َﻦ اﻟْ ُﻤﻨﺬر‬ َ َ
(26:195) In plain and clear Arabic tongue ‫ﲔ‬ٍ ِ‫ﰊ ﱡﻣﺒ‬ ِ‫ﺮ‬ ‫ﻋ‬ ‫ﺎن‬ٍ ‫ﺴ‬ ِ‫ﺑِﻠ‬
‫َ ََ ﱟ‬

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This illustrates the position of Arabic vis-à-vis the Quran. As far as the Quran itself, it is written:

(12:2) We have made it a Book to be oft read in clear, eloquent

‫ِﻧﱠﺎ أَﻧﺰَﻟْﻨَﺎﻩُ ﻗـُﺮْآﻧًﺎ ﻋَﺮَﺑِﻴًّﺎ ﻟﱠ َﻌﻠﱠ ُﻜ ْﻢ ﺗَـ ْﻌ ِﻘﻠُﻮ َن‬
(43:2) language that you may understand
Thus have We revealed it as an Arabic Quran (Quraanan
Arabiyyan). In it, we turned around and turned on the ‫ﺻﱠﺮﻓْـﻨَﺎ ﻓِ ِﻴﻪ ِﻣ َﻦ‬َ ‫َﻛَﺬَﻟِﻚَ أَﻧﺰَﻟْﻨَﺎﻩُ ﻗـُﺮْآﻧًﺎ ﻋَﺮَﺑِﻴًّﺎ َو‬
(20:113) ِ ِ
warnings, so people may show understanding, or that it ‫ث َﳍُ ْﻢ ِذ ْﻛًﺮا‬ ُ ‫اﻟْ َﻮ ِﻋﻴﺪ ﻟَ َﻌﻠﱠ ُﻬ ْﻢ ﻳـَﺘﱠـ ُﻘﻮ َن أ َْو ُْﳛﺪ‬
may create reflection in them.
An Arabic Quran, without any ambiguity, so they had to
(39:28) ‫ُﺮآﻧًﺎ ﻋَﺮَﺑِﻴًّﺎ َﻏﻴْـَﺮ ِذي ِﻋ َﻮ ٍج ﻟﱠ َﻌﻠﱠ ُﻬ ْﻢ ﻳـَﺘﱠـ ُﻘﻮ َن‬
meet understanding.
Praise be to Allah, Who revealed the font for its ِ ِِ ِ ِِ
(18:01) contractor, and it contains no ambiguity or uncertainty,
ْ‫ﺎب َوَﱂ‬
َ َ‫َﻧﺰَل َﻋﻠَﻰ َﻋْﺒﺪﻩ اﻟْﻜﺘ‬ َ ‫اَ ْﳊَ ْﻤ ُﺪ ﻟﻠﱠﻪ اﻟﱠﺬي أ‬
but is straight and erect, ‫َْﳚ َﻌﻞ ﻟﱠﻪُ ِﻋ َﻮ َﺟﺎ‬
this is a book whose verses are well-defined and able to
be analysed separately, allowing the Quran precisely to
(41:3) ‫ﺖ آﻳَﺎﺗُﻪُ ﻗُـ ْﺮآﻧًﺎ َﻋَﺑِﻴًّﺎ ﻟﱢ َﻘ ْﻮٍم ﻳـَ ْﻌﻠَ ُﻤﻮ َن‬
ْ َ‫ﺼﻠ‬
‫ﺎب ﻓُ ﱢ‬ ِ
ٌ َ‫ﻛﺘ‬
clarify itself for those who undertake its study with
knowledge and insight

The key words in the above verses are "Quraanan Arabiyyan" (see also 42:7, 46:12).

The term "Quraanan Arabiyyan" can be interpreted in two ways.

- The general understanding is "an Arabic Quran", i.e. on the Arabic language, but
- It can also be understood as "a Quran which explains itself very clearly and precisely." This is with
regard to the meaning of the word Arabi.

This has often been repeated throughout the Quran also says phrases like "Hukman Arabiyyan" Thus, a
clear and precise judgment. (13:37).

- The 39:28 is the clarity of the Quran underlined in the statement of "ghaira dhei i'waji," which says that
it does not contain any ambiguity.
- This is repeated at 6:01 p.m., "wa lam yaj'al Lahu i'waja," and it contains no ambiguity and
uncertainty.
- This point is further elaborated in 41:3, which says that this is a book where the verses are well defined
and able to be analysed separately. To prepare the Quran itself for making their assessment of knowledge
and insight.

An Arabic Quran, that does not contain any

(39:28) ‫ﻗُﺮآﻧًﺎ َﺮَﺑِﻴًّﺎ َﻏﻴْـَﺮ ِذي ِﻋ َﻮ ٍج ﻟﱠ َﻌﻠﱠ ُﻬ ْﻢ ﻳـَﺘﱠـ ُﻘﻮ َن‬
ambiguity
Praise be to Allah, Who revealed the font for its
‫ﺎب َوَﱂْ َْﳚ َﻌﻞ ﻟﱠﻪُ ِﻋ َﻮ َﺟﺎ‬ ِ ِِ ِ ِِ
(18:01) contractor, and it contains no ambiguity or َ ‫اَ ْﳊَ ْﻤ ُﺪ ﻟﻠﱠﻪ اﻟﱠﺬي أ‬
َ َ‫َﻧﺰَل َﻋﻠَﻰ َﻋْﺒﺪﻩ اﻟْﻜﺘ‬
uncertainty, but straight and tall,
a Book, whose word is prepared as an Arabic
(41:3) ‫ﺖ آﻳَﺎﺗُﻪُ ﻗـُ ْﺮآﻧًﺎ َﺮَﺑِﻴًّﺎ ﻟﱢ َﻘ ْﻮٍم ﻳـَ ْﻌﻠَ ُﻤﻮ َن‬
ْ َ‫ﺼﻠ‬
‫ﺎب ﻓُ ﱢ‬ ِ
ٌ َ‫ﻛﺘ‬
Koran, for people with insight.

The values espoused in the Quran, lofty and sublime though may be, have still been elaborated and
described in a simple manner.

Verily, We have made this (Quran) easy, in thy ِ

(44:58)
tongue, in order that they may give heed. َ ِ‫ﻓَِﺈﱠﳕَﺎ ﻳَ ﱠﺴ ْﺮﻧَﺎﻩُ ﺑِﻠ َﺴﺎﻧ‬
‫ﻚ ﻟَ َﻌﻠﱠ ُﻬ ْﻢ ﻳـَﺘَ َﺬ ﱠﻛُﺮو َن‬
And We have indeed made the Quran easy to
(54:17) understand and remember: then is there any that ‫َوﻟَ َﻘ ْﺪ ﻳَ ﱠﺴ ْﺮﻧَﺎ اﻟْ ُﻘ ْﺮآ َن ﻟِﻠ ﱢﺬ ْﻛ ِﺮ ﻓَـ َﻬ ْﻞ ِﻣﻦ ﱡﻣ ﱠﺪﻛِ ٍﺮ‬
will receive admonition?

Based on the above observations, it is evident that the Quran asserts that it is sent in a clear and easily
understood Arabic tongue. One might then conclude that a native speaker of Arabic, therefore, would

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easily be able to comprehend even its deepest principles. Practical experience though, reveals that this is
definitely not the case. Undoubtedly, a grasp of the Arabic language is a prerequisite for interpreting the
Quran (no book in the world can be understood without knowing the language it was written in), but if
that was all that was required, then native speakers of Arabic would automatically become experts of
Quranic knowledge. We will not discuss here the extent to which Arabs understand Quranic principles
(this includes not only the general Arab populous but also the educated and the scholars). When this is the
situation with native Arabic speakers, one can only imagine the multiplication of difficulties for non-
Arabs.

This observation raises a vital question: why is it that the Quran describes itself as a clear, easily
understood book in a clear Arabic tongue, yet very few of those who are native Arabic speakers or have
learned Arabic seem truly to comprehend Quranic teachings? The answer is crucially important, a firm
grasp of which is of the utmost importance in arriving at the true Quranic message.

The pre-Islamic Arabs possessed a culture with much greater affinity for poetry than prose, and that was
the medium in which their entire linguistic treasure was passed on from generation to generation. In
contrast, what today is called “Arabic literature” was primarily composed during the Abbasid period, the
same period during which were compiled the various books of hadith, Quranic tafseer, history and
biography. Many volumes of Arabic literature, grammar and linguistic science were produced and
extensive Arabic lexicons were compiled. It is quite interesting and ironic that all these works (with few
exceptions) that comprise the earliest written or prose literature of the Arabic language were actually
produced by non-Arabs.

The student of history would be well aware that during the Abbasid period of Islamic history, numerous
foreign concepts began to permeate all facets of life. These foreign concepts influenced and shaped
society in ways that ripened the climate for the seizure of political power by the Abbasids. Their politics
were infused with these new foreign concepts and ideals, further helping to perpetuate them. It is only
natural that once this happened, tremendous political pressure would then be applied to inculcate these
ideals into every other facet of society. It is precisely because of this fact that the literary products of that
time, despite their outward appearance of Arabic form, were actually foreign/non-Arabic in their inner
true nature. This is how the Arabic language, in the earliest stages of its systematization and study, was
turned into a vehicle of non-Arabic ideals. A more formal description and study of this phenomenon has
been excellently provided in the work of the late Ahmed Amin Misri, “Fajr al-Islam.” In it, he claims
“Undoubtedly, you will agree with me that Persian literature had cast Arabic literature in a new light.”

It follows that once the meanings of Arabic words were affected in this manner, as expected, the
understanding and interpretation of the Arabic words of the Quran were impacted as well. Since the books
of Quranic interpretation (tafseer) were compiled during this period, they too became prey to these
external influences. This is how the Arabic words of the Quran came to take on altogether different
meanings than the ones existing at the time of its revelation. In addition to this general external (Aajami)
influence upon Arabic, there was also another very important reason leading to this mutation of meanings.

When the first books of Quranic exegesis were compiled in the 3rd and 4th century A. H., one major
technique used to interpret any important verse of the Quran was to examine its so-called “sabab nuzool,”
the reason for the revelation of the verse as recorded in narratives. These narratives would claim that
some matter would come to pass, and in answer, a verse of the Quran would then be revealed. In this way,
the stories ascribed to a Quranic verse became a more important focus of commentary than the actual
words of the Quran. As a result, the meanings of the Arabic words in those Quranic verses were shaped
and moulded to fit the narrations ascribed to it. As time went on, newer books of tafseer would not dare
depart too far from the original and oldest books, and in this way, this style of Quranic commentary was
perpetuated through history, gaining a semblance of credence and authority. By claiming the narrations,
and hence, the exegesis sprang from none other than the mouths of the beloved Messenger(s) and his
companions, these tafseer were made all the more irrefutable. All of this is in spite of the fact that the
majority of the involved narrations are weak or unreliable (according to the hadith sciences), leading the
occasional frustrated scholar, such as Ahmad Ibn Hanbal, to lament that “narrations of war and slaughter
and tafseer are totally unreliable.” Despite these facts, these narrations continue to dominate books on
Quranic commentary and its resulting philosophy; therefore, it is not difficult to conceive that if these

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untrustworthy narrations are the basis for determining the meaning of a Quranic verse and of the Arabic
words used in that verse, this would lead to a distortion of the true meanings of the words, thus obscuring
the true meaning of the verse from the eyes of the reader.
This point is best explained through a specific example in the Quran.

Men are in charge of women, because Allah hath ٍ ‫ﻀ ُﻬ ْﻢ َﻋﻠَﻰ ﺑـَ ْﻌ‬
‫ﺾ‬ ِ ‫ﺎل ﻗَـ ﱠﻮاﻣﻮ َن ﻋﻠَﻰ اﻟﻨ‬
َ ‫ﱠﻞ اﻟﻠّﻪُ ﺑـَ ْﻌ‬
َ ‫ﱢﺴﺎء ﲟَﺎ ﻓَﻀ‬َ َ ُ ُ ‫اﻟﱢﺮ َﺟ‬
(04:34) made the one of them to excel the other… ِِ
(Pickthall) ‫…وِﲟَﺎ أَﻧ َﻔ ُﻘﻮاْ ِﻣ ْﻦ أ َْﻣ َﻮاﳍ ْﻢ‬
َ

Here, the word “qawwaamoon” is taken to mean “in charge of,” even though according to the language,
the meaning is “those who provide the daily bread.” This latter meaning implies that there is a division of
labor between men and women, and men are duty-bound to earn a means of living for the family. So how
did the meaning shift from provider to dominator or ruler?

A glance at one of the most highly authoritative books of tafseer, written by Ibn-Kathir, will shed light
on exactly how this transformation of meaning took place. In his tafseer of the above verse, Ibn Kathir
relates various accounts connected to the revelation of this verse.

Ibn Abbas claimed that “qawwamoon” refers to the fact that women should obey men… Hasal al-Basri
relates a story in which a woman came complaining to the Messenger that her husband had struck her.
Just as the Messenger was about to pronounce that her husband should be punished, the above Quranic
verse was revealed, and then the Messenger said that there would be no punishment for her husband… In
another narration, a man and his wife came before the Messenger. The woman complained to the
Messenger that her husband had struck her and there was still a mark on her face. Just as the Messenger
began to say that the husband should not have done so, the above verse was revealed. Upon this, the
Messenger claimed “I willed something but Allah willed something else.”

…There is a hadith in which the Messenger is reported to have said “Don’t beat Allah’s slave women
(referring to women in general).” Thereafter Umar came to him and said “Oh Messenger! Having heard
your command, the women have become bold towards their husbands.” Upon hearing this, the Messenger
allowed the beating of women. When the men began beating their wives, many complaints arose from the
women to the Messenger. The Messenger then said “Many women have appealed to me complaining of
their husbands’ abuse. Those men are not the best of you.” … Ishat ibn Qays relates “I was once a guest
of Umar. It happened that an argument broke out between him and his wife, and he hit her. He then said
to me ‘Ishat, remember three things I will tell you that I learned from the Messenger. Do not ask a man
why he beats his wife, do not go to sleep until you have prayed the Witr prayer, and I have forgotten the
third (i.e. the narrator could not recall the third) … In one narration, the Messenger is reported to have
said “If I could have ordered that any person bow to another person, I would have ordered the women to
bow to their husbands because of the tremendous weight of right the husband has upon her.”

So as one can see, traditional Quranic commentary made on the basis of narration and tradition changed
the meaning of the word “qawwamoon” to mean ruler or dominator, perhaps even something beyond that.
This interpretation is not unique to Ibn Kathir but is repeated in other works as well, such as
Zamakhshari’s al-Kashshaaf, in which he equates “qawwamoon” with “musaytireen” (dominators or
overlords). In tafsir Jalaalayn, the synonym “mutasalliteen” is used, in other words those who control,
command and rule women. With such a predominance of this interpretation, not surprisingly, this
meaning of “qawwamoon” eventually worked its way into books of language, eventually pervading the
literature of the Islamic world and the education of Islamic scholars and the masses. In this way, Arabic
speakers and Arabs alike lost touch with the true message of the Quran.

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These facts lead us towards a very important question, that:

If the Arabic language was tainted in the Abbasid period by non-Arabs and, If all the Arabic works
(tafseer, history, lexicons, or literature) that we possess today were produced in that era (usually by
non-Arabs), plus the fact that the books of tafseer used unreliable narrations to fortify the incorrect
usage and meaning of Arabic words, Then how can there be any possibility of recovering the true
meaning of Arabic words, as understood at the time of the revelation of the Quran?

This question is answered with the following points.

1. If this happened in any other language (or to any other book), there is no doubt that the above
difficulties would be insurmountable; however, certain elements of the Arabic language (and the
Quran) allow a solution to this challenging problem. Firstly, as was mentioned above, the entirety
of the Arabic language was contained within the works of poetry prevalent in pre-Islamic Arabia.
Poets had a special status in that society, as their poetry was often used to extol the virtues of a
tribe as well as to degrade and humiliate enemy tribes. As such, these poems were a heritage of a
tribe and were taught even to its children. Prose, when transmitted orally, is difficult to protect
from gradual alterations as the narrators pass the message onwards adding their own
understanding and/or wording. This is because the form is not considered important in prose, only
the meaning. Poetry, however, is quite different since the form and meaning are both integrated in
the work. Thus, whenever poetry is learned and memorized, it is always transmitted forward with
its form intact.

This is how and why pre-Islamic Arabic poetry was preserved until the time of the Abbasids,
when it was finally compiled into writing. Undoubtedly though, numerous apocryphal works of
poetry were also created during the Abbasid period and were mixed in with genuine pre-Islamic
poetry; however, this should not impede our purpose since that poetry must have used exactly the
same language (both form and vocabulary) as true pre-Islamic poetry, otherwise the counterfeits
would be immediately discovered. Thus, pre-Islamic Arabic poetry was eventually preserved in
the various books of Arabic literature, the analysis of which allows deduction of the pre-Islamic
usage of Arabic words. The way in which Arabic words were used in that poetry is largely how
the Quran uses it (and would have been how the Arabs at the time of the Quran’s revelation
would have understood it).

Pre-Islamic poetry, in addition to being preserved in books of Arabic literature, are also
documented in the various Arabic lexicons. These works make use of pre-Islamic poetry in an
attempt to systematically derive the original meanings of the words. These lexical works are of
great value in understanding the Quran the way it would have been understood at the time of its
revelation.

2. Above is a description of how to arrive at the true pre-Islamic meaning of Arabic words using
external literary sources; however, the Arabic language also has a tremendously useful internal
characteristic that both protects the meanings of words from external forces of change as well as
aids one in determining the true meaning of a particular word. Arabic words are all constituted
from a single root. The essence of the meaning is contained within the root and regardless of how
its appearance may change according to the rules of grammar; its derivatives will always be
inextricably bound to the essence of that root (It is this very characteristic that allows Arabic to
continue to create new words through time as the need arises. For this, one need only find the
appropriate root meaning and consider its various grammatical derivations; there would be no
concept for which an appropriate word could not be generated.) To take this concept a step
further, not only are words based on a fundamental root meaning, but even within root meanings,
it is known that if certain letters appear in that root (such as HA and BA) then that group of roots
will have related meanings, or if the root contains another two letters (such as SAAD and RA)
then another group of related roots will result. Such a high degree of hierarchical and derivational
vocabulary results in an unparalleled level of protection from the adulteration of the language. If,
through the winding passage of time, a word changes in meaning or usage, it will be immediately
discovered against the backdrop of its relatives within which are preserved the changed word’s

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 original meaning. This is how one can analyse the various words of the Quran to arrive at the
meanings that would have been prevalent among the pre-Islamic Arab society at the time of its
revelation.

3. The third element that helps us to rediscover Arabic is actually a result of the very simple and
plain lives of the pre-Islamic Arabs. They lived with an expansive sky above their heads
decorated by the sun, moon, and the twinkling of the stars, a vast desert before them with never-
ending dunes, the landscape occasionally punctuated by mountains, streams of water with lush
growth of greenery serving as oases of life in the barren desert, providing its dwellers with date
palms and occasionally grapevines and pomegranate trees. Near these oases, one might find the
tents of these desert dwellers, serving to house their meagre few precious possessions, of which
the most prized are their weapons, swords, arrows, bows, spears, shields, and daggers. With their
few camels, horses, cattle and goats grazing in the sparse meadows nearby, this simple life
comprised the entire sphere of existence for those simple desert dwelling Arabs of that forgotten
time. This atmosphere is what served as the basis for the development of their entire language; in
other words, their vocabulary evolved from the simple concrete and perceptible things around
which their whole lives were based, and this is why the words used to describe them are
comprehended and even visualized easily. Confusion and ambiguity in meaning usually arise in
relation to the abstract, immaterial or philosophical, which are of little use in the harsh conditions
of the desert. Indeed, it is the pure and simple language of the desert Bedouins that is considered
the purest Arabic tongue.

The way in which the fundamental meaning of a root can be brought to light by the practical use of the
word by desert Arabs is best illustrated by an example.

O you, who believe, seek help in patience (Sabre) ِ ‫ﺼ ِﱪ واﻟ ﱠ‬

َ‫ﺼﻼَة إِ ﱠن اﻟﻠّﻪ‬ ِ ِ ْ ْ‫ﻳﺎ أَﻳـﱡﻬﺎ اﻟﱠ ِﺬﻳﻦ آﻣﻨُﻮا‬
(2:153) and Salaat. God is with those with patience َ ْ ‫اﺳﺘَﻌﻴﻨُﻮاْ ﺑﺎﻟ ﱠ‬ َ َ َ َ
‫ﻳﻦ‬ ِ ِ
(Sabireen). َ ‫ﺼﺎﺑﺮ‬‫َﻣ َﻊ اﻟ ﱠ‬

SABR, commonly translated as patience, is usually applied to a situation from which an individual cannot
escape, leading to desperation and helplessness. When there is no hope of actively affecting the situation,
the advice given is “has patience,” to the extent that even someone suffering great injustice at the hands of
another, when he can do nothing to improve the situation, calms his inner struggle through the mantra of
“patience.” In other words, this interpretation of “sabr” carries a connotation of passivity.

The root meaning of SABR, however, is constantly and continuously to struggle towards a goal or
purpose, to stand steadfastly. This root meaning is derived based on its usage by the desert Arabs in their
daily lives. In other words, it means a connotation of activity.

A part of a cloud, if it stays in exactly the same spot for 24 hours without apparently shifting, is called
AS-SABEER. AL-ASBIRAH is the word used to describe camels or goats that leave during the day to
graze, and later return retracing their footsteps exactly, without a single one of them going astray or being
left behind {T}. These concrete examples allow one to visualize how the Arabs understood SABR to mean
steadfastness, persistence and perseverance, to firmly adhere to a principle or way, commitment to an
action. It is this unshakable resolution towards a way or principle that was considered SABR by the
Arabs.

Moving on, if passengers or goods created an uneven balance on a boat such that it begins to be unstable,
the boatman would place a heavy rock in order to balance the load. This rock would be called AS-
SABOORAH {T}. Therefore, the second characteristic of SABR is that if one’s footsteps begin to waver
from the path, it is SABR that provides the support upon which balance is regained, keeping the footsteps
firmly on the chosen path. Because this kind of steadfastness leads to success and accomplishment, AS-
SABRAH is used to describe a pile of grain that is unmeasured (Muheet).

In the face of the forces of change through time, the aforementioned features of Arabic greatly facilitate
arriving at the true, original meanings of words; however, while the above form a fundamental basis for

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the meanings that is inescapable, there is yet another level of depth to attaining the full and true meaning
of a book like the Quran. The reason for this is that this book is an outline for the eternal values of life,
unchanging and all-encompassing upon whose truths our entire belief is based. It is, therefore, necessary
that its understanding be complete and without doubt, something that can be difficult to attain if relying
purely on the language as mentioned above.

Language (or linguistic science) is the product of human efforts, and thus, is inherently open to mistakes
and external influences. In addition, there are certain words that the Quran uses as a form of terminology.
These terms represent very important core Quranic principles and concepts cannot be adequately
elucidated by pure language alone.

For example, SALAT, ZAKAT, TAQWA, IMAN, ISLAM, KUFR, FISQ, etc. all these terms are a
comprehensive condensation of fundamental Quranic concepts that contain depth beyond (but linked to)
their linguistic understanding. By carefully studying the whole Quran, linguistic ambiguities can be
eliminated and the full extent of the terminological meanings can be brought to light.

As far as how this is achieved in practice, one must bear in mind that the Quran is written in such a way
that if a topic is mentioned in one place, it often will be further alluded to in another place in such a way
that the former is clarified. The Quran refers to this as “tasreef-ul-ayaat.” This means that a topic is
brought back in several verses in such a way that the complete meaning of the concept emerges.

Hence, whether for an Arabic word or for specific Quranic terminology, the true meaning may be found
by bringing all the pertinent Quranic verses together within which the word is found.

Based on what has been discussed above, it is evident that to determine the meaning of a word:

1. One must first identify and study the root meaning and characteristics, keeping in mind that
despite however much the appearance of the word changes, it generally carries within it the
essence of the root.
2. The word must be viewed in terms of how the simple desert Arabs employed it in their daily
lives. By taking those concrete examples, one can often deduce how those folk conceptualized the
word. It should be kept in mind that until the concept behind a word is discovered, one cannot
truly understand the meaning of the word. The modern science of semantics has shed tremendous
light on this area. This particular branch of linguistics is of great value in attaining the deepest
possible understanding of a word.
3. All the passages of the Quran containing the word should be investigated to determine the various
shades of meaning attached to it. By doing this, one can develop an understanding of the Quranic
concept for that word.
4. Most importantly, one must keep in mind the overall teaching of the Quran. It should always be
borne in mind that the Quran’s vocabulary and terminology should not be contrary to its basic
teachings because the Quran also declares that it contains no contradictions (e.g. that if multiple
meanings are possible linguistically, ones that lead to contradictions should be avoided. This does
not imply that meanings of words should be changed in order to avoid contradictions, thus
making it a self-fulfilling claim.). This is only truly possible when one frees his or her mind of all
external biases and concentrates on deriving the meaning of the Quran in its own light. Allah has
declared that the Quran is a guiding light (Noor), and light has no need for external sources to
make itself manifest.

Using the mentioned techniques, the true meaning of the Quranic words and passages can be understood.

In this connection, Allama Jamaluddin Afghani’s student, and the teacher of Syed Rashid Raza, Imam
Sheikh Mohammad Abdohu has written a book Tafseerul Manar. We present certain elements from this
book’s foreword, with respect to high standards of understanding Quran.

The first step is to understand the meaning of individual words. One needs to understand how words were
used by the ancient Arabs and not depend on anyone’s explanation or understanding as to what they mean
today. But it is also essential to not depend solemnly upon this, because many words were used to express

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certain meanings during the revelation of the Quran, but later with passage of time, they began to mean
something else. One example is the word “taweel” which has come to mean explanation, but the Quran
uses it for a different meaning, which is of being the final result, or the result of Quranic promises. It is
essential for a researcher to investigate the original meaning of a word, as compared to its current use
which appeared later, and differentiate between these. Most of those who has written explanations of
Quran, define the terminology of the noble Quran as per the meanings which prevailed during the first
three centuries after the revelation of Quran. It is essential for researchers to take those meanings into
account which prevailed at the time of Quranic revelation.

In this connection it is better to take the help of the Quran and study the words which appear repeatedly,
in order to determine their meanings. If one does that, one will find that the same word has been used to
express several meanings, for example, the word "hidayah". With deliberation, it is possible to determine
its meaning at a particular place. That is why it is said that one place of the Quran explains another. Thus
in order to determine the particular meaning of a word, it is imperative to see whether it jives with the
foregoing text, agrees with the entire text and subject, and is in line with the overall purpose of the
Quranic message.

I am a student of the Quran. My entire lifetime, from childhood to the current time, has been an
association with this great Book. In the beginning I too studied the Quran in in the traditional way, but it
made no impact. Later when I gave it a critical review, I realized that the real meaning of the Quran was
different one then generally accepted. I was lucky to get some insight of the thoughts of the great poet
Allama Iqbal, just as when I was struggling with this. From his insights I came to know, among other
things, that Quran should be understood in the Arabic language and with the help of explanation of the
verses, while external influences should be shunned. To understand the Quranic verses, one had to use
"tabveeb al-Quran" i.e. compiling all verses regarding one subject at one place. But in respect of
"tabveeb al-Quran", what was conceptualised by Allama Iqbal, and which he related to me in detail, was
not found in any book. This needed the compilation of an entirely new book.

I tried my best to induce some groups or individuals to undertake the task so they could to a better job at
this task then I ever could, but did not succeed in finding any. Ultimately I had to take the burden of this
task on my own shoulders. For this, I compiled verses under several subjects. This took me several years.
After classification of the verses on the lines of an encyclopaedia, I compiled every subject into an
integrated document.

Thus came into a series of books, such as

- "Mutaraf-ul-Quran" (An introduction to Quran).

- “I and God”
- “Iblees and Adam”
- “Jooye Noor”
- “Burq Toor”
- “Shola Mastoor”
- “Mairaj Insaniyaat”

I am working on some other titles as well and they as well be published in due course.

The publication of my book "Mutar-ul-Quran" and other writings, and papers, resulted in rekindling the
greatness and value of the noble Quran in the hearts of the country's educated, young folk (especially
those who had turned away from religion). The main purpose of my toil of years' waste very same i.e. to
bring the young folk (who had run away from the self-made religions of man and thus were also running
away from Allah's sayings) to come close to the Quran and deliberate directly in it. (With God's help) The
result of my humble efforts was beyond my expectations. A large number of young people came closer to
the Quran, thank God.

These young people came close to the Quran alright, but when they were told to understand it directly,
they complained that no present translation, nor explanation that would help them in understanding the
Quran, existed. And they were right in saying so, because they meant that they must be shown the way by

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which they could comprehend the Quran directly. This included those who knew the Arabic language and
those too who didn't. After deliberating for some time, I arrived at the decision that there should be a
dictionary of the noble Quran in which the meanings of the Quranic words and phrases were explained. I
tried my best, but could not find any such dictionary. Dictionaries aside, but except some sayings of
Imam Raghib, I could not even find any book which could even be called a proper Quranic dictionary.

Recently some books have appeared under the title "Lughat-ul-Quran", but they fail to fulfil the
mentioned purpose.

Allama Hameeduddin Farahi had tried to organize a dictionary of this sort, and even determined the
meaning of some words in this manner. If he had compiled such a dictionary for the entire Quran, then no
doubt that it would be a very useful book. According to my consciousness, I have taken the help of his
Quranic work. Due to the circumstances, there was no other way but to compile a fresh Quranic
dictionary. The difficulty of compiling such a dictionary for the Quranic words and terms on the pattern
above can be well understood by scholars. I tried very hard to get together some group, as I had tried
before, to do this very difficult and challenging great work. But I failed once again. On one hand this was
the situation, and on the other was the demand of those people (whom I had brought closer to the Quran).
They were getting more intense as to how to understand the Quran more directly. When I considered
myself for the job, I didn't seem to find either the courage or the ability to undertake such important task.
This went on for quite some time.

At last, it was decided that no matter what quality, the work should be undertaken. Once the foundation
was laid, men with better ability could work on this foundation and produce something better. These were
the circumstances under which I decided to compile such a dictionary, and after the toil of many years,
this dictionary is before your eyes. During this difficult journey, I also consulted scholars, those who were
willing.

I cannot but mention Mr. Habib Mukarram (former ambassador of Egypt) and Dr. Abdul Wahab Uzam
who had great knowledge of the Arabic language and love for the Quran. I was lucky to have known
these two gentlemen. I had close relations with them in connection with the translation and meanings of
Allama Iqbal's poetry. I can’t express enough the extent to which I benefited from their knowledge of the
Arabic language

After compiling the dictionary, I had it gone over by scholars whose knowledge of the Arabic language
and love for the Quran was known to me. I am grateful from the core of my heart to all such friends. But
nevertheless, I declare that whatever is contained in this book is solemnly my responsibility. I am sorry
that Allama Aslam Jerajpuri died before this dictionary was completed. I wish he had lived to go through
it. I am indebted grateful to him for the Quranic insight he gave me for my book "Mafhoum-ul-Quran".

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 References
Taj-ul-Uroos {T}

In the compiling and editing of this book, the question was as to which book of Arabic dictionary should
be made its fundament. Three dictionaries are very famous, "Lissan-ul-Arab", "Taj-ul-Uroos" and
"Qamoos". Some other books are famous as well, and in certain matters enjoy even more importance than
the three mentioned here. After studying the benefits and good points of these three, it was decided to
choose "Taj-ul-Uroos". Taj-ul-Uroos explains Qamoos and since it was compiled after Lissan-ul-Arab,
it contains the linguistic details. Thus it can be said that Taj-ul-Uroos is the latest, detailed and authentic
dictionary which contains the all formerly published authentic dictionaries.

Lissan-ul-Arab is compiled by Ibn Mukarram, who died in 711 Hijri.

Qamoos is compiled by Allama Ferozabadi who died in 816 Hijri.

Taj-ul-Uroos is compiled by Mohibuddin Ibnul Faiz Alsyed Muhammad Murtaza Alhuseni Alwasti
Alzubedi Alhanafi who died in 1205 Hijri or 1701A.D. He edited his renowned dictionary in Egypt. It
was published in 10 big volumes. The book we are referring to is published by Matba'ul Khairia and the
date of publishing written on it is 1306 A.D. (First Edition).

According to Edward William Lane, except Lissan-ul-Arab, one hundred dictionaries have been
consulted in compiling Taj-ul-Uroos. In the English language, the Arab dictionary (Lane's Lexicon) is
also based on Taj-ul-Uroos. As such, this dictionary is very scientific.

Raghib {R}

We referred also to Imam Raghib Isfahani's famous book, "Almafrudaat fi gharibul Quran" or “The
sayings of the Quran”.

This is a dictionary of Quranic words and so famous that it needs no introduction. But this book is very
brief. The edition we are referring to was printed in Egypt in 1324 A.D.

Ibn Faris {F}

The third important book we refer to is Ibn Faris' “Muqabeesul Lugha” which details the root of every
word and its meaning. Since the central idea of our dictionary is the basic meaning of the root of words,
substantial reference has been made from this book of Ibn Faris'. The book we are talking about was
initially printed in Egypt in the year 1902 A.D in six volumes.

Muheet {M}

After this the book which was consulted most was Pitra Bostani's “Muheet-ul-Muheet”.

It is a brief book (has only two volumes) but it is very beneficial. The book we are referring to was
printed in Beirut in 1870 A.D.

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These are the books of reference, commonly referred to in this dictionary. Besides these, the following
books have been consulted as well

a) “Fikah ul lugha" Abu Mansoor's brief i book which despite its brevity is thought to be
very authentic. Our reference book was printed in 1938 in Egypt.
b) "Aqrabul Muaarid" A famous dictionary which was compiled by Saeed Alkhouri Alshartuni
Allebani. The book in reference was printed in Beirut in 1889.
c) "Muntahil Arab" A famous Arabic-Persian dictionary. Our reference is to version printed
by Islamic Publications, Lahore in 1920.
d) "Kitabul Ashtaqaq" Nawab Siddiq Hasan Khan's brief magazine, but it details the
characteristics of the letters of the roots of words very well.
e) "Al-fazul Mutaradifa" Ali Ibn Isa Alrumani's brief magazine, who died in 384 Hijri and
describes the superficial and deep difference between alternate words.
f) "Latayeful lugha" This is a book by Ahmed Bin Mustafa Allaba Bedi (of Damascus) which
discusses the linguistic niceties in detail.
g) "Kitabul Qartain" This is a book based on a book by Imam Din Kutaiba Aldeenwari who
died in 277 Hijri, printed in Egypt in 1355. Ibn kutaiba enjoys a good reputation among scholars.
h) "Al-bustan" This dictionary is by Abdullah Albustani Allebnani who died in 1930,
printed in 1927. Its foreword is quite good.

Besides the above mentioned dictionaries, reference has also been made to Zamkhashwi's tafser
(Kashaf), tafseer Jalaleen and Allama Muhammad Abdohu's famous Tafseer-al-manar.
Some other books have also been referred to.

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 A ‫ﺃ‬
This letter is used to symbolize a question, as well as to call out (to someone). The following examples
will make this clear:

1. To ask someone a question:

Is Zaid standing? ‫أ ََزﻳْ ٌﺪ ﻗَ ْﺎﱘ‬

Is that Zaid standing or Umaro? ‫أ ََزﻳْ ٌﺪ ﻗَ ِﺎﱘٌ ْأم َﻋ ْﻤٌﺮ‬

The answer is likely to be:

Yes / No ‫ﻧـَ َﻌ ْﻢ‬/ ‫َﻻ‬

Describing the story of Ibrahim (Abraham), the Quran says

ِِ
21:63 Is it you who have done this to our gods? ‫َﻧﺖ‬
َ ‫ﺖ أَأ‬ َ ْ‫ﺑِﺂﳍَﺘﻨَﺎ َﻫ َﺬا ﻓَـ َﻌﻠ‬
79:27 Are you more difficult to create or is the sky? ‫َﺷ ﱡﺪ َﺧﻠْ ًﻘﺎ أَِم اَﻟ ﱠﺴ َﻤﺎء‬ َ ‫أَأَﻧﺘُ ْﻢ أ‬

2. A question which is followed by a denial to invigorate positivity.

‫ﲔ‬ ِ ِ ْ ‫أَﻟَﻴﺲ اﻟﻠﱠﻪ ﺑِﺄَﺣ َﻜ ِﻢ‬

95:8 Isn’t Allah the greatest of all rulers? َ ‫اﳊَﺎﻛﻤ‬ ْ ُ َ ْ
Thereby the meaning here is not to say that Allah is not the greatest of all rulers, but to assert the
opposite, that He is in fact exactly that. Here Hamza is followed by lays for a denial, but the denial does
not denote a denial of what is being said - later, but it is indeed its assertion, which is said with force.

3. A question in which a sense of scolding exists.

Do they prefer some other Deen (way of life) than the

3:82 ‫ﻳـَْﺒـﻐُﻮ َن اﻟﻠّ ِﻪ ِدﻳ ِﻦ أَﻓَـﻐَﻴْـَﺮ‬
deen of Allah?
The aim of the above is to be sarcastic and ask if they really want such a thing. The indication is that they
should not desire it.

4. A question which is tinged with ridicule.

From the story of Shoaib's (Jethro of the Bible) nation, they tell the following to him.
Does your salah ask us to abandon the gods of our
11:87 ‫ﻚ ﺗَﺄْ ُﻣُﺮَك أَن ﻧـﱠﺘْـُﺮَك َﻣﺎ ﻳـَ ْﻌﺒُ ُﺪ‬
َ ُ‫َﺻﻼَﺗ‬
َ‫أ‬
forefathers?
This sentence contains satire, ridicule and even amazement.

5. For expressing amazement

Haven't you wondered how your Sustainer elongates

25:45
the shadows?
‫ﻒ َﻣ ﱠﺪ اﻟﻈﱢ ﱠﻞ‬ َ ‫أَ َﱂْ ﺗَـَﺮ إِ َﱃ َرﺑﱢ‬
َ ‫ﻚ َﻛْﻴ‬

Here “‫( ”ﺃَﻟَ ْﻢ ﺗَ َﺮ‬alam tara) has been said to portray wonder, but this phrase usually means an invitation to
reflect or deliberate. Similar are “‫( ”ﺍَﻓَ َﻼ‬afala), “‫( ”ﺍَ َﻭ َﻻ‬awala), “‫( ”ﺍَﻓَﻠَ ْﻢ‬afalam) and “‫( ”ﺍَ َﻭﻟَ ْﻢ‬awalam).

6. To warn if something has been delayed.

57:16 Has the time not come for the Believers to…? ‫ﻒ َﻣ ﱠﺪ اﻟﻈﱢ ﱠﻞ‬ َ ‫أَ َﱂْ ﺗَـَﺮ إِ َﱃ َرﺑﱢ‬
َ ‫ﻚ َﻛْﻴ‬
Thereby, the meaning of the above verse is that the time has indeed come.

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 7. A question which actually is an order.

Like when we say: “will you do this or not?”

The real purpose of such a question is to order someone to actually do this.

Ibrahim's (Abraham) father said to him:

19:46 Do you (dare to) avoid my gods? َ‫َﻧﺖ َﻋ ْﻦ ِآﳍَِﱵ‬
َ ‫ﺐأ‬
ِ
ٌ ‫أ ََراﻏ‬
19:46 I'll punish you humiliatingly. ‫ﱠﻚ‬
َ ‫َﻷ َْر ُﲨَﻨ‬

The meaning here is that “I order you not to do this, otherwise I will punish you.”

8. To equalize two things, but only when it appears after the word "sawaye"

Whether you warn them or not, (against the devastating ِ ُ‫ﺳﻮاء ﻋﻠَﻴ ِﻬﻢ أَأَﻧ َﺬرﺗَـﻬﻢ أَم َﱂ ﺗ‬
‫ﻨﺬ ْرُﻫ ْﻢ‬
2:6 ْ ْ ْ ُ ْ ْ ْ َ ٌ ََ
results of their path), is the same (useless).

9. For calling out:

“ ْ‫( ”ﺍَ َﺯ ْﻳ َﺪ ﺍَ ْﻗﺒِﺎﻝ‬azaida aqbil) would mean: O Zaid, forge ahead! The Quran has not used this format.

10. Alif as a Hamza - َ‫ﺃ‬

Hamza always appears in the beginning of a sentence, “‫( ”ﺃَ َﻭﻟَ ْﻢ ﻳَ ْﻨﻈُﺮُﻭْ ﺍ‬aolam yanzoro), “‫( ”ﺃَﻓَﻠَ ْﻢ ﻳَ ِﺴ ْﻴﺮُﻭْ ﺍ‬afalam
yasiro)
Sometimes it is even omitted, for instance: before 'whether' “‫( ”ﺃَ ْﻡ‬am)

This is the case in the tale of Ibrahim on the night when the moon appeared and he asked his nation:
6:77 He said, is this my Sustainer? ‫ﺎل َﻫـ َﺬا َرﱢﰊ‬
َ َ‫ﻗ‬

The meaning is off course sarcastic, and means to say; “do you want me to worship it?” Here, the letter
alif which is the questioner has been omitted. Some people think that this “‫( ”ﻫَـ َﺬﺍ َﺭﺑﱢﻲ‬haza rabbi) is not
said by Ibrahim but his father (Azar) and the portion following thereafter in the same verse is the answer
given by Ibrahim.

Then he said, “this is my Sustainer”, but when it

ِ ِ ِ ِ َ َ‫ﻓَـﻠَ ﱠﻤﺎ أَﻓَﻞ ﻗ‬
6:77 descended, he said “If the Sustainer does not guide َ ‫ﺎل ﻟَﺌﻦ ﱠﱂْ ﻳـَ ْﻬﺪِﱐ َرﱢﰊ ﻷ ُﻛﻮﻧَ ﱠﻦ ﻣ َﻦ اﻟْ َﻘ ْﻮم اﻟﻀﱠﺎﻟﱢ‬
‫ﲔ‬ َ
me, then I shall become one of the unfair”

In other words, it is a dialogue. If so, then there is no need to consider the alif as omitted. Note that when
one hamza is followed by a word which begins with another hamza, then the two hamzas together
become an alif with a mudda'a. ‫ ﺁ‬As in َ‫( ْﺁﻻَﻥ‬what now?). This actually sounds like the beginning with two
alifs with 'zabar'.

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 A-B-B ‫ﺃﺏﺏ‬
“ ‫( ”ﺍَ ْﻻَﺏﱡ‬al-abbu): grass, whether dry or fresh. This word is used for all kinds of grass on which animals
graze.

The Quran says:

80:31 And fruits and green grass ‫َوﻓَﺎﻛِ َﻬﺔً َوَﺑًّﺎ‬

Mujahid says that “ً‫( ”ﻓَﺎ ِﻛﻬَﺔ‬fakiha) is fruit eaten by men; and “‫( ”ﺃَﺑًّﺎ‬abba) are things that animals eat. This
includes green grass, fodder, dry grass etc.

Ibn Faris says the basic meaning of the term is of grazing land, and intent. This is probably because
animals go to the grazing land with a definite intent of eating.

Some others maintain that “‫( ”ﺃَﺑًّﺎ‬abba) for animals is the same as “ً‫( ”ﻓَﺎ ِﻛﻬَﺔ‬fakiha) for Man. In short, it is
used for something which is eaten happily. Therefore ‫ ﺃَﺑًّﺎ‬are those things which animals love to eat.

A-B-D ‫ﺃﺏﺩ‬
“‫( ”ﺍَ ْﻻَﺑَ ُﺪ‬al-abad): ‘unlimited period of time’, or ‘always’. Ibn Faris says it means ‘elongated time’.

Raghib says it means ‘a long time which cannot be measured’. Hence’ it means ‘time that cannot be
divided into segments, or be measured’.

Against this we have “‫ﺎﻥ‬ ٌ ‫( ” َﺯ َﻣ‬zaman) which means measurable time. As such, there should be no feminine
gender or plural for this word but even then, it has a plural, which is “‫( ”ﺁﺑَﺎ ٌﺩ‬aabad). Some say that the
word “‫( ”ﺁﺑَﺎ ٌﺩ‬aabad) is never used by Arab poets.

“‫( ”ﺍَ ْﻻَ َﻭﺍﺑِ ٌﺪ‬al-awabid): ‘wild beasts’, because the Arabs thought that they don’t die their own deaths but die
only because of some trouble. “‫( ”ﺁ َﻭﺍﺑِ ٌﺪ‬aawabid) also means ‘trouble’.

Nawab Siddiq Hasan Khan writes that when “ba” is accompanied by hamza, it implies hatred, wildness,
enmity and separation. “ ٌ‫( ”ﺁ َﺑﺩَﺍ ْﻟ َﻭﺣَ ﺵ‬aabdalwahash) would mean ‘wild animals fled after rearing up’.

The Quran uses “‫( ”ﺍَ ْﻻَﺑَ ُﺪ‬alabad) in the meaning we usually take i.e. “always”.
2:95 They can never wish for that (jannah) ‫َوﻟَﻦ ﻳـَﺘَ َﻤﻨـ ْﱠﻮﻩُ أَﺑَ ًﺪا‬
4:169 And they will live there forever ‫ﻳﻦ ﻓِ َﻴﻬﺎ أَﺑَ ًﺪا‬ ِِ
َ ‫َﺧﺎﻟﺪ‬

“‫( ”ﺍﺑﺩﻯ‬abdi) and “‫( ”ﺍﺯﻟﻰ‬azli) are not Quranic terms. “‫( ”ﺍﺯﻟﻰ‬azli) has not even been mentioned in the
Quran. As such, “‫( ”ﺍﺑﺩ‬abd) would mean ‘a long time’. So, while it is a mention of the dwellers of
jahannam, in 4:169, it is also said that they shall abide there for a very long time. See heading H-Q-B)

This has also been elaborated by:

‫ض‬ ِ
11:106 till there is the sky and the earth ُ ‫ات َواﻷ َْر‬
ُ ‫َﻣﺎ َد َاﻣﺖ اﻟ ﱠﺴ َﻤ َﺎو‬

From this it becomes clear that “‫( ”ﺍﺑﺩ‬abad) does not mean a never-ending period. The debate about
“zaman” as ‘Time’ is very scholastic, deep and technical. That is why we will not enter such a debate
here. Here, I only want to say that when we say abdi or azli, we only attribute these traits to Allah and no
one else. Do not take the last part to mean that jahannam ends after some period: that jahannam will
expire after a time and those who dwell in it will go to some other place after being extricated from it.

At several places in the Quran it has been made clear that there is no question of getting out of jahannam.

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 Ibrahim ُ‫ﺍ ِ ﺑ ْ َﺮ ﺍ ﻫ ِ ﻴ ْ ﻢ‬
Ibrahim’s time comes chronologically after Nooh, Hoodh and Saleh. (For tales about them see relevant
headings.)

But, as the founder of the nation of Ibrahim and the builder of the Kaba (House of Allah), the Quran
mentions him in detail. The Holy Taurah states that in the eighth generation of Noah, Nahur was born,
whose son was Azar, and Azar’s son was Ibrahim. Azar’s family was settled in a Chaldean city named
Ur.

At that time, the Chaldean civilization was at its peak. According to a historical estimate, his time can be
fixed at 2200 B.C. His nation was engaged in idol and star worship. Ibrahim’s father was a great idol-
worshipper. He started his call to worship One Allah from his own (father’s) home (6:75). The father
vehemently opposed it (16:46).

Then Ibrahim addressed his people and told them that they were indulging themselves in sin (21:52).
This tension rose to such a peak that one day he went to their temple and smashed their idols (21:58).
During this, there was also a dialogue between him and the king and he left the king speechless with his
arguments and reasoning (2:258).

One after another, their defeats kindled the fires of vengeance in the nation and they were after his blood.

But Allah foiled all their schemes and he (Ibrahim) along with his nephew Loot (Lot) who was also a
Messenger, left for Egypt (21:67-68). He settled in Palestine.

He settled his son Is-haq (Isaac) in Falasteen, and took his other son Ismail along with him. With Allah’s
blessings they went to a ghair zi zarah (uncultivable) valley and built the Ka’ba (2:125). He made Ismail
its administrator.

All messengers of Israelites belonged to the progeny of Is-haq, and Muhammad was the flower of the
dynasty of Ismail.

This was Ibrahim about whom Allah says:

Undoubtedly, Ibrahim (in his personae) was not an
‫ﻚ ِﻣ َﻦ‬ ِ ِ ِ ِ
individual but an entire nation, bowing before Allah, and ُ َ‫ﻴﻢ َﻛﺎ َن أُﱠﻣﺔً ﻗَﺎﻧِﺘًﺎ ﻟﻠّ ِﻪ َﺣﻨِﻴ ًﻔﺎ َوَﱂْ ﻳ‬
َ ‫إ ﱠن إﺑْـَﺮاﻫ‬
16:120 ِ
he was not among the "mushrekeen" (those who believe َ ‫اﻟْ ُﻤ ْﺸ ِﺮﻛ‬
‫ﲔ‬
in more than one God).

A-B-Q ‫ﺃ ﺏ ﻕ‬
“ً ‫ﻖ ﺍَ ْﻟ َﻌ ْﺒ َﺪ ﺍَ ْﺑﻘًﺎ َﻭ ﺍِﺑَﺎﻗﺎ‬
َ َ‫( ”ﺍَﺑ‬abaqa-la’bda abqa wa ibaqa’a) is the fleeing of a slave (leaving behind his work).
Neither he is given very hard work, nor is there any fear, still the slave opts to run away.

Nawab Siddiq Hasan Khan says that when bah and hamza come together they give the sense of
َ َ‫( ”ﺍَﺑ‬abaq) imparts the same sense.
wildness, enmity, hatred, separation etc. Here, too, “‫ﻖ‬

Ibn Faris says that the basic meaning of it is running away of a slave, or to perpetrate violence in some
matter.

َ ِ‫( ”ﺍَ ْﻻَﺑ‬al-abaq): one who leaves one’s duty behind and flees, or one who hides.
“‫ﻖ‬
“‫ﻖ ﺍﻟ ﱠﺸ ْﻲ‬ َ ‫( ”ﺗَﺄَﺑﱠ‬tabbaqashi) is someone who stays away from something considering it to be unpleasant.
“‫ﻖ‬ٌ ِ‫( ” َﻋﺒَ ًﺪ ﺁﺑ‬abadan aabiqun): a slave who has run away.

The Quran has used this expression for Yunus:

ِ ‫ﻚ اﻟْﻤ ْﺸﺤ‬
‫ﻮن‬ ِ ِ ِ
37:140 When he ran towards the boat that was full ُ َ ْ‫إ ْذ أَﺑَ َﻖ إ َﱃ اﻟْ ُﻔﻠ‬

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A rasool (messenger) was sent towards a nation with a particular mission.

He had to suffer hundreds of ignominies and he never left his place under any circumstances. But when
Deity feels that it is no longer conducive for the mission for him to stay at a place any longer, it orders
him to leave the place and go somewhere else. This is called “hijra” (migration).

It seems that when Yunus felt that his nation was not ready to give up its insolence towards Allah, he
decided, on his own, that the environment was not good for the Message of Allah. Thus he left the place.

His decision came before the time planned according to the Deity’s program, (and he had left his place
َ َ‫( ”ﺍَﺑ‬abaq). In other words, he
without Allah’s orders to do so). That is why this act of his was called “‫ﻖ‬
left his duty. It may be noted that he had not flouted any of Allah’s orders. He had simply made a decision
on his own. But since this decision was made before the right time, Allah didn’t approve.

This gives an idea as to how much the life of a rasool is subservient to Allah’s will, and matters in which
the decision is laid in the hands of Allah, the rasool could not even take one step on his own. However,
he had permission in other matters to decide his line of action according to the rules of wahi (Revelation).

A-B-L ‫ﺃ ﺏ ﻝ‬
“‫( ”ﺍَ ْ ِﻻﺑِ ُﻞ‬al-ibil) and “‫( ”ﺍَ ْ ِﻻ ْﺑ ُﻞ‬al-iblu) are used for a large number of camels. These words do not have a
singular. Clouds also find reference to camels.

The Quran says:

ِ
88:17 Do they not see the clouds, as to how they have been created? ‫ﺖ‬ َ ‫اﻹﺑِ ِﻞ َﻛْﻴ‬
ْ ‫ﻒ ُﺧﻠ َﻘ‬ ِْ ‫أَﻓَ َﻼ ﻳَﻨﻈُﺮو َن إِ َﱃ‬
ُ

Here, “‫( ”ﺍَ ْ ِﻻ ْﺑ ُﻞ‬al-iblu) could also mean “clouds”. “‫( ”ﺍَﺑِ ٌﻞ ﺍَﺑَﺎ ِﺑ ْﻴ ٌﻞ‬abilun ababili): herd after herd of camels.

‫ﻴﻞ‬ِ ِ
105:3 Did He not send flocks and flocks of birds? َ ‫َوأ َْر َﺳ َﻞ َﻋﻠَْﻴﻬ ْﻢ ﻃَْﻴـًﺮا أَﺑَﺎﺑ‬
“‫( ”ﺍَ ْ ِﻻ ْﻳﺒَﺎ ٌﻝ‬al-ibal), “‫( ”ﺍَ ْﻻَﺑُﻮْ ٌﻝ‬al-abol), “‫( ”ﺍَ ْ ِﻻﺑِ ْﻴ ٌﻞ‬al-ibil), “ٌ ‫( ”ﺍَ ْ ِﻻﺑَﺎﻟَﺔ‬al-ibalah): bunch of birds, horses and camels
which come one after another in waves.
“‫( ”ﺍَﺑَﺎ َﻝ‬abal): ‘he was bewildered.’

According to Ibn Faris, it has three basic meanings: camel, to be sufficient, load or overwhelming.

A-B-W ‫ﺃ ﺏ ﻭ‬
“‫( ”ﺁﺑَﺎ ٌء‬aaba) is the plural of “ ٌ‫( ”ﺁﺏ‬aab) which in fact was “‫( ”ﺍَﺑَ ٌﻮ‬abu) which means “father” or the person
who is instrumental in siring another of his species, or a person who is the manifest, or invention of such
a person. This word is also used for someone older, such as an uncle. Besides that, due to seniority and
age, every elderly person is called “ ٌ‫( ”ﺁﺏ‬aabun).

“َ‫( ”ﺍَﺑَﻮْ ﺗَﻪُ ﺃ ْﺑ َﻮﺍ‬abaota abwa): “his upbringing was done by me”.
“ُ‫( ”ﺗَﺎَﺑﱠﺎﻩ‬tabbah): “I made him my father”.

In the Quran the word “‫( ”ﺁﺑَﺎ ٌء‬aabau) is used for forefathers.
2:170 what we found our forefathers to be doing ‫َﻣﺎ أَﻟْ َﻔﻴْـﻨَﺎ َﻋﻠَﻴْ ِﻪ آﺑَﺎءﻧَﺎ‬

This word is also used for uncles and grandfather, as in surah Al-Baqrah, when Yaqoob [Jacob] asked his
sons, “Who will you worship when I am gone?”

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 ِ ِ
who will you worship when I am gone” and they ‫ﻚ‬َ ِ‫ﻚ َوإِﻟَـﻪَ آﺑَﺎﺋ‬
َ ‫ﻟﺒَﻨِ ِﻴﻪ َﻣﺎ ﺗَـ ْﻌﺒُ ُﺪو َن ِﻣﻦ ﺑـَ ْﻌﺪي ﻗَﺎﻟُﻮاْ ﻧـَ ْﻌﺒُ ُﺪ إِﻟَ َـﻬ‬
2:133 replied “We will worship your God, and the God of ِ ِ ‫إِﺑـﺮ ِاﻫ‬
your forefathers Ibrahim, Ismail and Ishaq” ‫ﻴﻞ َوإِ ْﺳ َﺤ َﻖ‬
َ ‫ﻴﻢ َوإ ْﲰَﺎﻋ‬ َ َْ
Ishaq was Yaqoob’s father, Ismail was his uncle and Ibrahim was his grandfather. For all of them, the
word “‫( ”ﺁﺑَﺎ ٌء‬aabau) has been used.

In surah Yusuf we find the word “‫( ”ﺍَﺑَ َﻮ ْﻳ ِﻪ‬abawaeh) which means parents (mother and father) 12:99.

When calling out to the father, “‫ﺖ‬ ِ َ‫( ”ﻳَﺎ ﺍَﺑ‬ya abat) has also been used instead of “‫ﻲ‬
ُ ِ‫( ”ﻳَﺎ ﺍَﺑ‬ya abiy) as in 12:4
ْ ْ
“‫( ”ﺍَﻻَﺑَﺎ‬al-aba) is a form of “ ُ‫( ”ﺍَﻻَﺏ‬al-abu) and means ‘father’.

A-B-Y ‫ﺃ ﺏ ﻱ‬
According to Ibn Faris, the basic meaning of this root is to dislike something, to abstain from something,
abstain, to refuse with vehemence. “ُ‫( ”ﺍَﺑَﻰ ﺍﻟ ﱠﺸ ْﻲ َء ﻳَﺎْﺑَﺎﻩ‬abasheia yabah)

“‫( ”ﺍَﺧ َْﺬﻩُ ﺍَﺑَﺎ ٌء ِﻣﻦَ ﺍﻟﻄﱠ َﻌﺎ ٌﻡ‬akhazho abao minata’am): he hated the food.
“‫ﺎﻥ‬ٌ َ‫( ” َﺭ ُﺟ ٌﻞ ﺍَﺑَﻴ‬rajulun abyan): one who abstains from food.
“‫( ”ﺍَ ْ ِﻻﺑَﺎ ُء‬al-ibao): hatred, displeasure, pride etc.

In other words, it means to refuse something because of not being up to expected standards.
It also means to do something that one likes, and not allow it to anyone else.

Nawab Siddiq Hasan Khan says that when “ba” and “hamza” appear together, they convey a sense of
wildness, hatred, enmity and separation.

“‫( ”ﺍَ ْﻵﺑَ َﻲ‬al-aabiya) is used for a lion, because he too does what he wants without heeding anybody else.
“‫( ”ﺃَﺑِ َﻲ‬abiya) conveys this sense. “‫( ”ﺍَﺑَ ْﻲ َﻭﺍ ْﺳﺘَ ْﻜﺒَ َﺮ‬abai wastakbar) appears against “‫( ” َﺳﺠْ َﺪ ْﻩ‬sajdah)
“genuflection” in 2:34. This means that Iblees ignored Allah’s orders and was unfaithful.

when witnesses are called (to give evidence), they

2:282 ‫ﱡﻬ َﺪاء إِ َذا َﻣﺎ‬ َ ْ‫َوﻻَﻳَﺄ‬
َ ‫ب اﻟﺸ‬
should not refuse, shouldn’t stop (from giving evidence)

There is another manner in which it has been used in the Quran. Surah Bani Israel says that God has
stated the Quranic truths in different ways.

And We have certainly diversified for the people in this ‫آن ِﻣﻦ ُﻛ ﱢﻞ َﻣﺜَ ٍﻞ ﻓَﺄ ََﰉ‬ِ ‫ﱠﺎس ِﰲ ﻫـ َﺬا اﻟْ ُﻘﺮ‬ ِ
17:89 ْ َ ِ ‫ﺻﱠﺮﻓْـﻨَﺎ ﻟﻠﻨ‬ َ ‫َوﻟَ َﻘ ْﺪ‬
Quran from every kind of example, but most of the
‫ﻮرا‬ ِ ِ ‫أَ ْﻛﺜَـﺮ اﻟﻨ‬
people refused anything except disbelief. ً ‫ﱠﺎس إﻻَ ُﻛ ُﻔ‬ ُ
And We have certainly distributed it among them that ِ ‫ﺻﱠﺮﻓْـﻨَﺎﻩُ ﺑـَْﻴـﻨَـ ُﻬ ْﻢ ﻟِﻴَ ﱠﺬ ﱠﻛُﺮوا ﻓَﺄ ََﰉ أَ ْﻛﺜَـُﺮ اﻟﻨ‬
‫ﱠﺎس إِﱠﻻ‬ َ ‫َوﻟَ َﻘ ْﺪ‬
25:50 they might be reminded, but most of the people refuse
and accept disbelief. ‫ﻮرا‬
ً ‫ُﻛ ُﻔ‬
In other words, they abstain from deliberating and hence are unable to find Allah’s path.

Similarly, in surah At-Tauba, it is said:

ِ ِ
9:32 Allah doesn’t accept anything except to complete his light َ ُ‫َوﻳَﺄْ َﰉ اﻟﻠّﻪُ إﻻَأَن ﻳُﺘ ﱠﻢ ﻧ‬
ُ‫ﻮرﻩ‬

These examples make it clear that with the word “‫( ”ﺍِ ﱠﻻ‬illa), the words mean that “nothing else, besides
this is acceptable”.

In surah Al-Kahaf, Moosa and his companion's tale have the following:
18:77 the residents (thinking them to be lowly) refused to be their hosts ‫ﻮﳘَﺎ‬ َ ُ‫ﻓَﺄَﺑـَ ْﻮا أَن ﻳ‬
ُ ‫ﻀﻴﱢـ ُﻔ‬

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 A-T-Y ‫ﺃﺕﻱ‬
“‫( ”ﺁﺗَﻲ‬aatai) or “‫( ”ﻳَﺎْﺗَﻲ‬yatai): “to come”.

Raghib says, “ ٌ‫( ” ِﺍ ْﺗ َﻳﺎﻥ‬ityanun): to come comfortably.

Muheet has given the example of “‫( ”ﺍَ َﺗﻲﱢ ﺍ ْﻟﻣّﺎ َء‬atayolama’a) which means, “made the water’s path easy”.

“‫( ” َﻣﺎْﺗِﻴًّﺎ‬matiyan): “one who comes definitely”, (as if he has arrived). 19:61
“‫( ” َﻣﺎْﺗِﻴًّﺎ‬matiyan) is in fact past tense, and it means the object which one approached, or the thing which
has already arrived. In this way, it would mean that everything meets the fate ordained by God.

َ ‫( ”ﺍَ ْﺗ َﻲ ﺍِﻟَ ْﻴ ِﻪ ﺍﻟ ﱠﺸ‬atya ileihishai): something was sent towards him.

“‫ﻲ‬
“‫( ”ﺍَ ْﺗ َﻲ ﻓُ َﻼ ﻧَﺎ ْﺷﻴًﺎ‬atyafulana shyan): he gave him that thing.

Abu al-Qasim Mahmud ibn Umar al-Zamakhshari writes in his book Al-Kashaaf that “‫( ”ﺍَ ْﺗ َﻲ‬atya) is
often used for “‫( ”ﺍِ ْﻋﻄَﺎ ٌء‬i’taun), but “‫( ”ﺍِ ْﻳﺘَﺎ ٌء‬iytaun) actually means to present someone something. .

That is why the word “‫( ”ﺍِ ْﻳﺘَﺎ ٌء‬iytaun) has been used to describe sadaqat (benevolence), in the Quran,
according to Raghib. Reason for this can be that sadaqat may have been given with ease and the need to
investigate, as to what had been given by whom, was simply not there.

The compiler of Taj-ul-Uroos give the examples of different sayings and maintains that “‫( ”ﺍِ ْﻋﻄَﺎ ٌء‬i’taun)
and “‫( ”ﺍِ ْﻳﺘَﺎ ٌء‬iytaun) differ in meanings that because in “‫( ”ﺍِ ْﻋﻄَﺎ ٌء‬i’taun) the giver holds a slightly upper
position but in “‫( ”ﺍِ ْﻳﺘَﺎ ٌء‬iytaun) the recipient’s position may be better than the giver, or at least the same.

But we cannot take it as a rule because both words have been used as alternates, as in surah At-Tauba. It
is said:
Some of them criticize you regarding the sadqaat. ِ ِ ‫وِﻣْﻨـﻬﻢ ﱠﻣﻦ ﻳـﻠْ ِﻤﺰَك ِﰲ اﻟ ﱠ‬
9:58 If they are given some of it, then they are pleased, if
ْ‫ﺿﻮاْ َوإِن ﱠﱂ‬
ُ ‫ﺼ َﺪﻗَﺎت ﻓَِﺈ ْن أ ُْﻋﻄُﻮاْ ﻣْﻨـ َﻬﺎ َر‬ ُ َ ُ َ
‫ن‬ ُ‫ﻄ‬ ‫ﺨ‬ ‫ﺴ‬ ‫ﻳ‬ ‫ﻢ‬ ‫ﻫ‬ ‫ا‬ ‫ذ‬ِ
َ َ ْ َ ْ ُ َ َ ْ ْ َ‫ﻳـُ ْﻌﻄ‬
‫ﻮ‬ ‫إ‬ ‫ﺎ‬ ‫ﻨﻬ‬ ِ
‫ﻣ‬ ‫ا‬‫ﻮ‬
they do not get of it, they get angry
And (how nice it would be) if they were happy with
9:59
what God and his Messenger had given them. ُ‫ﺎﻫ ُﻢ اﻟﻠّﻪُ َوَر ُﺳﻮﻟُﻪ‬
ُ َ‫ﺿ ْﻮاْ َﻣﺎ آﺗ‬
ُ ‫َوﻟَ ْﻮ أَﻧـ ُﱠﻬ ْﻢ َر‬

Regarding booty distribution, it is said in the Quran:

Whatever is given to you by the Messenger, take it
59:7 ‫ﻮل ﻓَ ُﺨ ُﺬوﻩُ َوَﻣﺎ ﻧـَ َﻬﺎ ُﻛ ْﻢ َﻋﻨْﻪُ ﻓَﺎﻧﺘَـ ُﻬﻮا‬
ُ ‫َوَﻣﺎ آﺗَﺎ ُﻛ ُﻢ اﻟﱠﺮ ُﺳ‬
and resist from taking what he forbids.
This has been further explained in 9:59. This means the principle regarding war booty is not that one gets
to keep whatever he collects.

All booty belongs to Allah’s system, and it is disbursed by a central figure. In surah Aal-e-Imran this
word appears apropos “‫( ”ﻧﺰﻉ‬naz’a) which means to take.

you give power to whom you wish and take away ‫ﻚ ِﳑﱠﻦ ﺗَ َﺸﺎء‬
3:25
power from whom you wish َ ‫ع اﻟْ ُﻤ ْﻠ‬
ُ ‫ﻚ َﻣﻦ ﺗَ َﺸﺎء َوﺗَﻨ ِﺰ‬
َ ‫اﻟْ ُﻤ ْﻠ‬

ُ َ‫( ”ﺍَﺗ‬atayorrajolo): that he did something, or performed some act.

“‫ﻲ ﺍﻟ ﱠﺮ ُﺟ ُﻞ‬

The Quran says:

20:69 thereby, no matter what a sorcerer does, he can never succeed ‫ﺚ أَﺗَﻰ‬ ِ ‫وَﻻ ﻳـ ْﻔﻠِﺢ اﻟ ﱠﺴ‬
ُ ‫ﺎﺣُﺮ َﺣْﻴ‬ ُ ُ َ

Or, as it appears at another location

ِ ِ
26:165 Contrary to universal practice, you perform this act with males". َ ‫أَﺗَﺄْﺗُﻮ َن اﻟ ﱡﺬ ْﻛَﺮا َن ﻣ َﻦ اﻟْ َﻌﺎﻟَﻤ‬
‫ﲔ‬

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The writer of Taj-ul-uroos says that “‫( ”ﺍِ ْﻋﻄَﺎ ٌء‬i’taun) and “‫( ”ﺍِ ْﻳﺘَﺎ ٌء‬iytaun) also differ in that “‫( ”ﺍِ ْﻳﺘَﺎ ٌء‬iytaun)
refers to what is given to somebody does reach him and he also accepts it, whereas “‫( ”ﺍِ ْﻋﻄَﺎ ٌء‬i’taun): that
what is given to somebody doesn’t necessarily reach him.

The Quran says:

what has been given by God is common, but God
17:20
does not take it to every individual
‫ﻮرا‬
ً ُ‫ﻚ َْﳏﻈ‬ َ ‫َوَﻫ ُـﺆﻻء ِﻣ ْﻦ َﻋﻄَﺎء َرﺑﱢ‬
َ ‫ﻚ َوَﻣﺎ َﻛﺎ َن َﻋﻄَﺎء َرﺑﱢ‬

This means that one has to struggle to get it. Nobody has the right to prevent His benevolence from
reaching anyone, or act as a barrier to that benevolence.

ٌ ‫( ”ﺍِ ْﻳﺘ‬iytanun) means ‘to kill’.

Taj-ul-uroos also mentions that “‫َﺎﻥ‬
Allah annihilated them in a way of
59:2 ‫ﺚ َﱂْ َْﳛﺘَ ِﺴﺒُﻮا‬
ُ ‫ﻓَﺄَﺗَﺎ ُﻫ ُﻢ اﻟﻠﱠﻪُ ِﻣ ْﻦ َﺣْﻴ‬
which that they hadn’t even thought of

A-Th-Th ‫ﺃ ﺙ ﺙ‬
ُ َ‫( "ﺍَ ْﻻَﺛ‬al-athath): a large part of something, unbounded wealth, household goods, every kind of goods
"‫ﺎﺙ‬
i.e. camels, goats, slaves, etc. “ٌ‫( ”ﺍَﺛَﺎﺛَﺔ‬athathah) is the singular. Some say it is used for all kinds of
household goods but not goods for trading.

ِ ‫ﺎﺙ ْﺍﻟﺒَ ْﻴ‬

Ibn Dureed says, “‫ﺖ‬ ُ َ‫( ”ﺍَﺛ‬athathul-baiti): “‫ﻉ ْﺍﻟ َﺠﻴﱢ ُﺪ‬
ُ ‫( ”ﺍَ ْﻟ َﻤﺘَﺎ‬al-mata’ol-jayadu) i.e. precious goods.

Ibn Faris says that it basically means ‘gathering and softness’, as in “‫ْﺖ ﺁﺛﱠﺎ‬ ‫( ”ﺍَ ﱠ‬athanabtun aatha)
ٌ ‫ﺙ ﺍﻟﻨﱠﺒ‬
which means that ‘the plants have become lush.

In the Quran “‫( ”ﺍَﺛَﺎﺛًﺎ ﱠﻭ َﻣﺘَﺎﻋًﺎ‬athathawa mta’a) appears in meaning of ‘goods’.

A-Th-R ‫ﺃ ﺙ ﺭ‬
“‫( ”ﺍَ ْﻻَﺛَ ُﺮ‬a-athar): remaining part of ruins etc. It also means remaining scar after that wound has healed.
“ُ‫( ”ﺍَ ْﻻَﺛِ ْﻴ َﺮﺓ‬al-athirah): an animal that leaves tracks behind on the ground it has walked upon.
“‫( ”ﺍَ ْﻟﺘُﺜُ ُﺮ ﻧُﻮْ ُﺭ َﻭ ْﺍﻟ َﻤ ْﻴﺜَ ُﺮ‬al-totharru nooro walmaytharru): an iron implement which is used to mark the
underside of a camel’s foot so that the camel can be branded, and can be identified later on, with the help
of that mark if it gets lost.

The writer of Muheet says that “‫( ”ﺍَﺛَ َﺮ‬athar) has four meanings:
1) Result of something
2) A sign
3) News
4) An order.

30:50 So notice the signs of Allah’s rahmat ‫ﺖ اﻟﻠﱠ ِﻪ‬

ِ ‫ﻓَﺎﻧﻈُﺮ إِ َﱃ آﺛَﺎ ِر ر ْﲪ‬
ََ ْ

Here “‫ " ﺍَﺛَ َﺮ‬means symbol, mark or sign.

48:29 Mark on their faces ِ ‫أَﺛَِﺮ اﻟ ﱡﺴﺠ‬

‫ﻮد‬ ُ
The heartfelt peace and tranquillity is the result of obeying Allah, and gets evident from facial
expressions.

Surah Al-Momin says:

40:21 They were greater than them to plant tracks in the land ِ ‫َﺷ ﱠﺪ ِﻣْﻨـ ُﻬ ْﻢ ﻗـُ ﱠﻮةً َوآﺛَ ًﺎرا ِﰲ ْاﻷ َْر‬
‫ض‬ َ‫أ‬

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In surah Yasin, the word “‫ ”ﻗَ ﱠﺪ ُﻣﻮﺍ‬appears with “‫”ﺁﺛَﺎ َﺭﻫُ ْﻢ‬
36:12 Whatever they have sent forth and the tracks they have left behind ‫ﱠﻣﻮا َوآﺛَ َﺎرُﻫ ْﻢ‬
ُ ‫َﻣﺎ ﻗَﺪ‬

In surah Al-Kahaf, this word appears in the sense of “footsteps”.

18:6 Back on the marks of their footsteps ‫َﻋﻠَﻰ آﺛَﺎ ِرِﻫ ْﻢ‬

The same surah states further on:

ِ
18:64 retraced their footsteps ‫ﺼﺎ‬
ً‫ﺼ‬َ َ‫ﻓَ ْﺎرﺗَﺪﱠا َﻋﻠَﻰ آﺛَﺎ ِرﳘَﺎ ﻗ‬

Surah Al-Hadeed says:

57:27
Then We sent other messengers behind them on their footsteps. ‫ﰒُﱠ ﻗَـ ﱠﻔﻴْـﻨَﺎ َﻋﻠَﻰ آﺛَﺎ ِرِﻫﻢ ﺑُِﺮ ُﺳﻠِﻨَﺎ‬
(following them)

Ibn Faris says that “‫( ”ﺍَ ْﻻَﺛَ ُﺮ‬al-atharu) basically means to follow someone’s tracks. This applies to both
forms i.e. “‫( ”ﺍَﺛَ ُﺮ‬athru) and “‫( ”ﺍِﺛَ ُﺮ‬ithru).

The Quran says:

ِ ‫ﻀﺔً ﱢﻣﻦ أَﺛَِﺮ اﻟﱠﺮﺳ‬
‫ﻮل‬
20:96 I gained a little from this messenger (Moosa) belief. ُ ْ َ ‫ﺖ ﻗَـْﺒ‬ ُ‫ﻀ‬ ْ َ‫ﻓَـ َﻘﺒ‬
20:84 they follow my tracks (beliefs) ‫ُوﻻء َﻋﻠَﻰ أَﺛَِﺮي‬ َ ‫ُﻫ ْﻢ أ‬
46:4 O symbol of knowledge ‫أَﺛَ َﺎرةٍ ﱢﻣ ْﻦ ِﻋﻠْ ٍﻢ‬

This means scholastic reasoning (that which remains of knowledge).

“‫( ”ﺍَﺛَ ُﺮ‬atharu): to mark something as someone’s own or somebody else’s.

From this comes “‫( ”ﺍِ ْﻳﺜَﺎ ُﺭ‬iytharu) which means to give someone priority over one’s own self. Ibn Faris
has also endorsed this meaning.

Apropos the earlier meaning, it appears in the Quran

87:16
Instead, you prefer these immediate benefits. ْ ‫ﺑَ ْﻞ ﺗُـ ْﺆﺛُِﺮو َن‬
‫اﳊَﻴَﺎ َة اﻟ ﱡﺪﻧْـﻴَﺎ‬
(only the benefits of the physical life)
79:38 And prefer the physical life ‫َوآﺛـََﺮ ا ْﳊَﻴَﺎةَ اﻟ ﱡﺪﻧْـﻴَﺎ‬

The second meaning appears in surah Al-Hashr:

59:9 And they prefer others over themselves ‫َوﻳـُ ْﺆﺛُِﺮو َن َﻋﻠَﻰ أَﻧ ُﻔ ِﺴ ِﻬ ْﻢ‬

The Quran says:

12:91 Indeed, God has preferred you over us ‫ﻟَ َﻘ ْﺪ آﺛـََﺮَك اﻟﻠّﻪُ َﻋﻠَﻴْـﻨَﺎ‬
20:72 what has come to us, we will not prefer over you ‫ﻧـ ْﱡﺆﺛَِﺮَك َﻋﻠَﻰ َﻣﺎ َﺟﺎءﻧَﺎ‬

“‫ْﺚ َﻣﺎﺛُﻮْ ٌﺭ‬

ٌ ‫( ” َﺣ ِﺪﻳ‬hadethun mathorun): a story that people have been passing on by telling it to one another.

Ibn Faris writes: “ٌ‫( ”ﺍَ ْﻟ َﻤﺎﺛُﻮْ َﺭﺓ‬al-mathorah): a well which is now buried, but the bucket and rope are still
there as a sign of its existence.

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 A-Th-L ‫ﺃ ﺙ ﻝ‬
“‫ ”ﺃَ ْﻻَ ْﺛ ُﻞ‬means a tree that cast shadow, or a tree that has strong roots.

According to Ibn Faris, it means the reality of something or to gather things together. In other words, it
means to have a strong base. Quran has used the word of “‫ ”ﺍَ ْﺛ ٍﻞ‬in the sense of shadow casting tree (34:16).

A-Th-M ‫ﺃ ﺙ ﻡ‬
“ُ ‫( ”ﺍَ ْﻻَﺛِ َﻤﺔ‬al-athimah) is used for a female camel that gets tired and hence walks very slowly.
“‫( ”ﺍَ ْﻟ ُﻤ َﻮﺍﺛِ ٌﻢ‬al-mowathim) is used to define a camel that can’t go any further because of exhaustion.

Hence the term“‫( ”ﺍِ ْﺛ ٌﻢ‬ithmun) basically means

- Exhaustion,
- Sadness,
- Loss of energy,
- Slow tread,
- Weakness.

Ibn Faris says it means “delay” or “to stay behind”.

The Quran uses “‫( ”ﺍِ ْﺛ ٌﻢ‬ithmun) and “‫ﺍﻥ‬

ٌ ‫( ” ُﻋ ْﺪ َﻭ‬a’dwanun) for ‘crime’. It refers to all acts which cause
weakness in man and weaken his will to act and thus render him unable to traverse through life. To see
the relevant elaboration of the word, please see the heading Ain-D-W where the difference between these
two words has been illustrated. For this, the Quran has given the example of “‫( ” َﺧ ْﻤ ٌﺮ‬khamrun) and “‫” َﻣ ْﻴ ِﺴ ٌﺮ‬
(mayasirun) which means drinking and gambling, respectively. Here it says that though these do have
their benefits, their use weakens human body and mind, and the damage caused is far more than their
benefits.

They ask you regarding drinking and gambling; tell ‫اﳋَ ْﻤ ِﺮ َواﻟْ َﻤْﻴ ِﺴ ِﺮ ﻗُ ْﻞ ﻓِﻴ ِﻬ َﻤﺎ إِ ْﰒٌ َﻛﺒِ ٌﲑ‬
ْ ‫ﻚ َﻋ ِﻦ‬
َ َ‫ﻳَ ْﺴﺄَﻟُﻮﻧ‬
2:219 them "In them is great sin, and some profit for men;
ِ ‫َوَﻣﻨَﺎﻓِ ُﻊ ﻟِﻠﻨ‬
‫ﱠﺎس َوإِْﲦُُﻬ َﻤﺂ أَ ْﻛﺒَـُﺮ ِﻣﻦ ﻧـﱠ ْﻔﻌِ ِﻬ َﻤﺎ‬
but the sin is greater than the profit."

“‫( ” َﺧ ْﻤ ٌﺮ‬khamrun) (intoxicating items) are well known for their debilitating effect on the human body; that
is why it is said that heavenly wine will not have any “‫( ”ﺗَﺎﺛِ ْﻴ ٌﻢ‬tathimun) - intoxication.

ِ ِ
56:25 No frivolity will they do not hear therein, nor any taint ً ‫َﻻ ﻳَ ْﺴ َﻤ ُﻌﻮ َن ﻓ َﻴﻬﺎ ﻟَ ْﻐ ًﻮا َوَﻻ ﺗَﺄْﺛ‬
‫ﻴﻤﺎ‬
56:26 of ill― Only the saying "Peace! Peace." ‫إِﱠﻻ ﻗِ ًﻴﻼ َﺳ َﻼ ًﻣﺎ َﺳ َﻼ ًﻣﺎ‬

The word “‫( ” َﻣ ْﻴ ِﺴ ٌﺮ‬mayasirun) comes from the word “‫( ”ﻳُ ْﺴ ٌﺮ‬yosrun) meaning “with ease”. Thus “‫”ﻳُ ْﺴ ٌﺮ‬
(yosrun) is all earning acquired without due effort. How one becomes lethargic and unable to do hard
work due to such income is widely known. Those who earn by claiming interest are also called “‫”ﺍَﺛِ ْﻴ ٌﻢ‬
(athimun) 2:276.

Under the heading Ain-D-W, it has been said that “‫ﺍﻥ‬ ٌ ‫( ” ُﻋ ْﺪ َﻭ‬a’dwanun) also means such crimes that have a
contagious effect. In other words, other people in society are also affected by it. As such, “‫( ”ﺍَﺛِ ْﻴ ٌﻢ‬athimun)
would mean such crimes whose effect is confined to the doer. For example, a man takes opium and lies
down quietly. It is obvious that his act affects only him and no one else. But the Quran says even that is a
crime, because the purpose of life is to grow and develop. As such, anything which causes weakness is a
crime, even if it is self-induced. According to the Quran, it is also a crime to hurt oneself deliberately.
Suicide is also murder (of self) and hence falls in the category of “‫( ”ﺍَﺛِ ْﻴ ٌﻢ‬athimun).

Fornication needs no proof to be seen as a crime.

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That is why it has been said for illegal/forbidden murder and fornication:
‫ﻚ ﻳـَﻠْ َﻖ أَﺛَ ًﺎﻣﺎ‬ ِ
25:68 And the one, who does that, gets rewarded as a sinner. َ ‫َوَﻣﻦ ﻳـَ ْﻔ َﻌ ْﻞ ذَﻟ‬

Similarly, if someone acquires wealth without working hard (no matter how he gets it) and he doesn’t
even hurt anybody in doing so, even then it is “‫( ”ﺍَﺛِ ْﻴ ٌﻢ‬athimun) (a crime) because by not working, his
faculties will be weakened and according to the Quran, that, too, is a crime.

These, then, are the basic meanings of “‫( ”ﺍَﺛِ ْﻴ ٌﻢ‬athimun).

With the passage of time, people also started to use this word to describe ordinary crime. Some say that it
means such act which takes time in producing a result. This, too, is included in its basic meanings, like
slowness, delaying in producing result, producing result slowly, like the use of drugs.

Raghib says that “‫( ”ﺍَﺛِ ْﻴ ٌﻢ‬athimun) and “ ْ‫( ” َﺫﻧَﺐ‬zanab) differ because “ ْ‫( ” َﺫﻧَﺐ‬zanab) can occur unwittingly
as well as deliberately but “‫( ”ﺍَﺛِ ْﻴ ٌﻢ‬athimun) is only with intent. But the definition of “‫ُﻄ ًﻮ‬ ْ ‫( ”ﺑ‬buto’an) i.e. to
take time is always included in its connotation.

In respect of “‫( ”ﺍَﺛِ ْﻴ ٌﻢ‬athimun), also see the heading (B-R-R), because it has also appeared against it as in
Co-operate with each other in works of birr and taqwa ‫َوﺗَـ َﻌ َﺎوﻧُﻮاْ َﻋﻠَﻰ اﻟْ ﱢﱪ َواﻟﺘﱠـ ْﻘ َﻮى َوﻻَﺗَـ َﻌ َﺎوﻧُﻮاْ َﻋﻠَﻰ ا ِﻹ ِْﰒ‬
5:2
and do not co-operate (in acts of) ism and udwan. ‫َواﻟْ ُﻌ ْﺪ َو ِان‬

A-J-J ‫ﺃ ﺝ ﺝ‬
“ُ ‫( ”ﺍَ ْﻻَ ﱠﺟﺔ‬al-ajjah) and “‫( ”ﺍَ ْﻻَ ِﺟ ْﻴ ُﺞ‬al-ajiju): ‘flare up, to be angered’. It also means the sound of burning fire.
“‫( ”ﺍَ ﱠﺝ‬ajja), “‫( ”ﻳ ََﻭ َﺝ‬yawaja), “‫( ”ﺍَﺟﱠﺎ‬ajja): ‘he walked fast’. “‫ْﺖ ﺍَ ﱠﺟﺘَﻬُ ْﻢ‬
ُ ‫( ” َﺳ ِﻤﻌ‬sami’tu ajjatahum) would mean “I
heard them walking” or “a mixed sound”.

Ibn Faris says that its basic meanings are ‘hear sounds’ and ‘intensity’.

“ُ ‫( ”ﺍَ ْﻻَ ﱠﺟﺔ‬a-ajjah): unease, intense heat.

“‫( ” َﻣﺎ ٌء ﺍَ َﺟﺎ ٌﺝ‬ma un ajajun): very bitter water.
“‫( ” َﻭ ﻫَ َﺬﺍ ِﻣ ْﻠ َﻊ ﺍَ َﺟﺎ ٌﺝ‬wa haaza mil’a ajaajun): this water is very brackish (25:53, 35:12).
“‫( ”ﺍَ َﺟﺎ َﺝ ﻓُ َﻼ ٌﻥ‬ajaaja flanun): he attacked the enemy.
“‫ْﺖ ﺍَ ﱠﺟۃَ ْﺍﻟﻘَﻮْ ِﻡ‬ ُ ‫( ” َﺳ ِﻤﻌ‬sami’ta-ajjattal qaum): I heard mixed sound of movements and people’s voices.

The words “ ْ‫( ”ﻳَﺎﺟُﻮﺝ‬yajuj) and “ ْ‫( ” َﻣﺎﺟُﻮﺝ‬majuj) appear (Gog and Magog) twice in the Quran: (18:94) and
in (21:96).

The former is in respect of King Zulqarnain whom the people of a nation pleaded to build a wall so that
Yajuj and Majuj could not come and devastate their abodes. So Zulqarnain built them such a wall which
surah Al-Kahaf mentions.in 18:96.

The latter is in reference to surah Anbia in which it is said:

21:95
There is a ban on a city which we have destroyed. ‫ﺎﻫﺎ أَﻧـ ُﱠﻬ ْﻢ َﻻ ﻳـَْﺮِﺟ ُﻌﻮ َن‬ ٍ
َ َ‫َو َﺣَﺮ ٌام َﻋﻠَﻰ ﻗَـ ْﺮﻳَﺔ أ َْﻫﻠَﻜْﻨ‬
They shall not return….
ٍ ‫ﺖ ﻳﺄْﺟﻮج وﻣﺄْﺟﻮج وُﻫﻢ ﱢﻣﻦ ُﻛ ﱢﻞ ﺣ َﺪ‬
‫ب‬ ِ ِ
21:96
… until it is open for Yajuj and Majooj, and they َ َ ُ ُ َ َ ُ ُ َ ْ ‫َﺣ ﱠﱴ إ َذا ﻓُﺘ َﺤ‬
stream down from all heights. ِ‫ﻳ‬
‫ﻨﺴﻠُﻮ َن‬ َ

Yajuj and Majuj are also mentioned in the Torah and they are also mentioned in the prediction about the
Messenger Hazqeel (Ezekiel).

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(It may be remembered that Nebuchadnezzar had taken messenger Hazqeel to Babylon after destroying
Bait-ul-Muqaddas (The Temple of Solomon) where he was alive till the time of the Persian king Cyrus
who is called Dhulqarnain in the Quran.)

To the Europeans, Yajuj and Majuj are known as Gog and Magog. These are said to be Greek names and
entered other European languages from there. As to which nations these are, researchers differ. But a
majority of them seem to think that these were the desert-dwelling wild tribes of Mongolia who used to
loot others. They used to appear like a wild storm and destroy everything before them. Genghis Khan and
Helga Khan’s warrior tribes are well known.

Mongolia’s ancient name is “Mog” which turned to Megog in Greek and Majuj in the Israeli language.

Another tribe of this area was “Yuachi" which turned to Yajuj in the Israeli language. To avoid their
attacks, nations used to build walls around them. These were the plateaus from which these tribes used to
come and plunder the nations around them.

Although in surah Al-Anbia the names of Yajuj and Majuj are mentioned, they are meant to signify the
plunderers and devastating traits of these tribes, no matter which nation they belong to.

The Quran has said that a nation which falls into ignominy shall not rise again. The only exception is in
cases were conquering nation reach an under-developed nation, whose nationalism will be aroused and
they will come alive again. But this does not mean that God wishes nations to subjugate nations so that
the weaker nations undergo renaissance. Instead the Quran teaches that strong nations must help remove
the weaknesses of the weaker nations so that they too can come up. The Quran says that if stronger
nations do not do this, then the weaker nations will one day rise and throw away the yoke of slavery or
subjugation.

Our era is witness to the fact as to how European nations reached weaker nations (especially Muslim
countries) to exploit them, but gradually the weak nations rose against them and thus became lively once
again. As such, the devastation of the tribes of Yajuj and Majuj became the harbinger of a new life for the
weak nations and the fact described in (21:95-96) became evident.

Even if we take Yajuj and Majuj to be particular to their area, then it can also mean to point the fact that
the current Russian designs to rule the world could be the reason for the rise of Muslim countries. But this
can only happen if the Muslim nations adopt Quranic economic system.

Note: In the above mentioned verse of surah Al-Anbia 21:95 and 96, hatta has been translated to "up to
here", but at other places it has also been used to start a speech and has no meaning. See the word hatta.

A-J-R ‫ﺃ ﺝ ﺭ‬
Ibn Faris says that this word means ‘to pay’ or repairing fractured bones. A labourer’s pay is also called
“‫( ”ﺍَﺟْ ٌﺭ‬ajar) because it helps him heal the wounds of labouring. The bones that are stretched in labour are
healed by the justified pay.

“‫( ”ﺍَ ْﻻَﺟْ ُﺮ‬al-ajar) is the justified compensation of someone’s work.

“ُ ‫( ”ﺍَ ْﻻَﺟْ َﺮﺓ‬al-ajrah) is the justified salary that one receives as compensation for his work.
“‫( ”ﺍِ ْﺳﺘِ ْﺌ َﺠﺎ ٌﺭ‬istijarun) is to employ someone for a salary.

It is said in surah Qasas

ِ ‫ﺖ‬ ِ
28:26 O father, employ him for a salary. ُ‫اﺳﺘَﺄْﺟ ْﺮﻩ‬
ْ َ‫ﻳَﺎ أَﺑ‬

“‫( ”ﺍَﺟْ ٌﺮ‬ajar) or “ً‫( ”ﻛﻨﺎﻳﺔ‬knayah) is used for such a gift which a husband gives to his wife on the wedding
night. This is generally called “Mehar”.

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The Quran says:
33:50 Those whom you have given wedding presents to ‫ﻮرُﻫ ﱠﻦ‬
َ ‫ُﺟ‬
ُ‫ﺖأ‬
َ ‫آﺗَـْﻴ‬

The Quran has given a firm principal: whatever a man gets (in this life and the hereafter) is the
compensation of his own work or actions. Those who don’t work don’t get paid. This world is a place of
work, which has no place for teetotallers. Societies in which people get something without working
(except not being able to work) are not formulated according to Quranic laws.

A-J-L ‫ﺃ ﺝ ﻝ‬
“‫( ”ﺍَ ْﻻَ َﺟ ُﻞ‬al-ajal): the fixed time period for something
“‫( ”ﺍَﻟﺘﱠﺎ َ ِﺟﺘِ ُﻞ‬at-tajitil): To fix a time period for something.
“‫( ” ُﻣ َﻮ ﱠﺟ ٌﻞ‬muwajjal): The one for whom a time period has been fixed
“‫( ”ﺗَﺎ َ ﱠﺟ َﻞ‬ta-ajjal): he delayed.
“‫( ”ﺃَ ِﺟ َﻞ‬ajila), “‫( ”ﺁﺟْ َﻼ‬aajla): He was delayed.
“‫( ”ﺍَ ْﻵ ِﺟ ُﻞ‬al-aajil): the opposite of “‫”ﻋﺎﺟﻞ‬. See heading (Ain-J-L)
“‫( ”ﺃَﺟْ ٌﻞ‬ajl): reason of, because of, due to.
“‫( ”ﺃَ َﺟ ٌﻞ‬ajl) means a fixed period and also the limit where that period ends.

The Quran says

ِ ِ
5:32 Due to that reason ‫ﻚ‬َ ‫َﺟ ِﻞ ذَﻟ‬
ْ ‫ﻣ ْﻦ أ‬
‫َﺟ ٌﻞ‬ ٍ ِ
7:34 Every nation has a fixed period (for rise and progress). َ ‫َوﻟ ُﻜ ﱢﻞ أُﱠﻣﺔ أ‬

But this “‫( ”ﺃَ َﺟ ٌﻞ‬ajal) or fixed time is determined according to a law.
ِ ‫ﻟِ ُﻜ ﱢﻞ أ‬
13:38 For every fixed period, there is a law ٌ َ‫َﺟ ٍﻞ ﻛﺘ‬
‫ﺎب‬ َ

And that law is

13:17 Any nation will live as long as it is beneficial to mankind. ِ ‫ﺚ ِﰲ اﻷ َْر‬
‫ض‬ ُ ‫ﱠﺎس ﻓَـﻴَ ْﻤ ُﻜ‬
َ ‫َﻣﺎ ﻳَﻨ َﻔ ُﻊ اﻟﻨ‬

The Quran has given a detailed program for the rise and fall of nations. This means that the rise and fall
of nations is not co-incidental. It happens according to an established principle. The Quran says that the
result of any act starts formulating with the beginning but it appears as a tangible result only after a fixed
period. The time between an act and its result is also called “‫( ”ﺃَ َﺟ ٌﻞ‬ajal). This can also be called
“Period of grace”. This grace period too is fixed according to God’s laws like the time between a seed
becoming a tree.

About death, the Quran says in surah Aal-e-Imran that its time period is also fixed according to a law and
it is the very same law that fixes its period.
No living creature dies but in accordance to God’s ٍ ‫َوَﻣﺎ َﻛﺎ َن ﻟِﻨَـ ْﻔ‬
3:145
law (i.e. death comes as the law of nature) ً‫ﻮت إِﻻَﺑِِﺈ ْذ ِن اﷲ ﻛِﺘَﺎﺑًﺎ ﱡﻣ َﺆ ﱠﺟﻼ‬
َ َُ‫ﺲ أَ ْن ﲤ‬
This very law determines the period of a man’s life; by abusing one’s health, one’s age is decreased and
by healthy living and avoiding hazardous living, life can be prolonged.

No man is given a long(er) life nor is anybody’s

35:11 age decreased, but all this happens according to ٍ َ‫وﻣﺎ ﻳـﻌ ﱠﻤﺮ ِﻣﻦ ﱡﻣﻌ ﱠﻤ ٍﺮ وَﻻ ﻳﻨ َﻘﺺ ِﻣﻦ ﻋُﻤ ِﺮﻩِ إِﱠﻻ ِﰲ ﻛِﺘ‬
‫ﺎب‬ ُ ْ ُ ُ َ َ ُ َُ ََ
a law.
In other words, the extension or decreasing of age is all according to the laws created by God.

A woman’s period of idda (the waiting period) i.e. isolation after her husband’s death, is also called “‫”ﺃَ َﺟ ٌﻞ‬
(ajal)
When you divorce the women and they reach their ‫َﺟﻠَ ُﻬ ﱠﻦ‬
َ ‫ﱠﺴﺎء ﻓَـﺒَـﻠَﻐْ َﻦ أ‬ ‫ِ ﱠ‬
2:221
(idda) period.
َ ‫َوإذَا ﻃَﻠ ْﻘﺘُ ُﻢ اﻟﻨ‬

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 A-H-D ‫ﺃ ﺡ ﺩ‬
“‫( ”ﺃَ ْﻻَ َﺣ ُﺪ‬al-ahadu): one, the first number.
“‫( ”ﺍَ َﺣ ُﺪ‬ahad): any one. The feminine is “‫( ”ﺍِﺣْ ﺪَﺉ‬ihdi).
“‫( ”ﺃَ ْﻻَ َﺣ ُﺪ‬al-ahadu): one of God’s attributes, and has not been used for anyone else in this connotation.

For the difference between “‫( ”ﺍَ َﺣ ُﺪ‬ahad) and “‫( ” َﻭﺍ َﺣ ٌﺪ‬wahad) see heading W-H-D.
“‫( ”ﺍَ َﺣ ُﺪ‬ahad) has the uniqueness of being the only one.

Therefore it is said “‫( ”ﺍَ َﺣ ُﺪ ﺍﻻَ َﺣ َﺪﻳ ِْﻦ‬ahadul ahadain) which means “He has no parallel or similar”. This can
be the most gracious praise for somebody.

“‫( ”ﺍِﺗﱠ ُﺤ َﺪ‬ittahud): to gather

“‫( ”ﺍِ ْﺗ َﺤﺎ َﺩ‬ithad): come together and agree upon something.
“‫( ”ﺍِ ْﺳﺘَﺎ َﺣ َﺪ‬istahad): individual and alone.

The Quran says:

2:102 but they did not teach anyone ‫َﺣ ٍﺪ‬ ِِ
َ ‫َوَﻣﺎ ﻳـُ َﻌﻠﱢ َﻤﺎن ﻣ ْﻦ أ‬

A-Kh-Dh ‫ﺃ ﺥ ﺫ‬
“‫( ”ﺍَ ْﻻَ ْﺧ ُﺬ‬al-ikhaz) is the opposite of ‘to bestow’ or ‘to give’; it means ’to take’; to surround something.
Some say that “‫( ”ﺍَ ْﺧ ُﺬ‬akahz) also encompasses the sense of anger and overwhelming. This word is used to
mean annihilate or uproot, and also punishment as in “ٌ ‫( ” ُﻣﻮْ ﺍَﺧ َْﺬﺓ‬moakhazah).

Ibn Faris says that it means “to surround”, “to receive” and “to gather”.

With reference to Ibn Faris, Abu Ubaida says, that:

“‫( ”ﺍَ ْ ِﻻﺧَﺎ ُﺫ‬al-akhaz): a pool-like place where water gets collected.
“‫( ”ﺍَ ْ ِﻻ ِﺧ ْﻴ ٌﺬ‬al-akhiz): a prisoner.
“ٌ ‫( ”ﺍَ ْ ِﻻ ِﺧ ْﻴ َﺬﺓ‬al-akhizah): something which is usurped.

In the Quran, this word has been used in different meanings. In surah Aal-e-Imran it is said:
ِ
3:80 Do you accept and take as binding on you this My Covenant? ْ ِ‫َﺧ ْﺬ ُْﰎ َﻋﻠَﻰ َذﻟ ُﻜ ْﻢ إ‬
‫ﺻ ِﺮي‬ َ ‫َوأ‬

In surah Yusuf, it has been used to mean to arrest or to prevent

12:78 Then arrest one of us in his place ُ‫َﺣ َﺪﻧَﺎ َﻣ َﻜﺎﻧَﻪ‬
َ ‫ﻓَ ُﺨ ْﺬ أ‬

In surah Hood, it is used in the sense of the result or return which one gets for his act as per the laws of
Nature
And in this way does God hold (makes them pay) those ‫َﺧ َﺬ اﻟْ ُﻘَﺮى َوِﻫ َﻲ‬
َ ‫ﻚ إِذَا أ‬ َ ‫َﺧ ُﺬ َرﺑﱢ‬
ْ‫ﻚأ‬
ِ
َ ‫َوَﻛ َﺬﻟ‬
11:102 dwellers which are zalim (unjust). Verily, his hold is woe
begetting and very severe. ‫ﻴﻢ َﺷ ِﺪﻳ ٌﺪ‬ ِ
ٌ ‫َﺧ َﺬﻩُ أَﻟ‬
ِ
ْ ‫ﻇَﺎﻟ َﻤﺔٌ إِ ﱠن أ‬
And thereafter each nation plotted against their messenger to ِ ِِ ٍ
40:5
seize him ُ‫ﺖ ُﻛ ﱡﻞ أُﱠﻣﺔ ﺑَِﺮ ُﺳﻮﳍ ْﻢ ﻟﻴَﺄْ ُﺧ ُﺬوﻩ‬ ْ ‫َوَﳘﱠ‬
Here “‫( ”ﺃَ ْﺧ ٌﺬ‬akhza): every type of opposition, in order to stop the Messenger’s mission from progressing.

The Quran says:

‫َﺧ ْﺬ ُْﰎ‬ ِ
8:68 What you did or took َ ‫ﻴﻤﺎ أ‬
َ‫ﻓ‬
18:86 Be kind to them in behaviour ‫ﱠﺨ َﺬ ﻓِﻴ ِﻬ ْﻢ ُﺣ ْﺴﻨًﺎ‬
ِ ‫ﺗَـﺘ‬

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 A-Kh-R ‫ﺃﺥﺭ‬
“‫( ”ﺁ ِﺧ ٌﺮ‬aakhir) is the opposite of “ ْ‫( ”ﺃَ ﱠﻭﻝ‬awwal). The meaning of this word is of being last.

57:3 The one who is the first and the last ‫ُﻫ َﻮ ْاﻷَﱠو ُل َو ْاﻵ ِﺧُﺮ‬

The author of Muheet says that it means ‘something which follows something else, but does not get
followed by anything’. This shows that “‫( ”ﺁ ِﺧ ٌﺮ‬akhirun) is the end of a chain, where there is no other link
after it.

ٌ ْ‫( ”ﺧَﻠ‬khalaqun jadeedun)

That is why the Quran has equated this life with a second life as “‫ﻖ َﺟ ِﺪ ْﻳ ٌﺪ‬
(17:49:98 and 42:10). This means that the Afterlife will come as a continuation of and as such, the last
link of, this life. But it will come at the natural end of this life and a new life will begin. In this way, it
will be the first link to a new life.

Likewise, when after the Quranic revolution, a new civilization begins, which is although linked to the
former life, is the last link to that life. This makes a new kind of human civilization. Therefore “ٌ ‫”ﺁ ِﺧ َﺮﺓ‬
(aakhirah) is the last segment of any sequence, after which a new sequence begins.

“‫( ”ﺁ ِﺧ َﺮﺓٌ ﺍﻟﺮﱠﺣْ ِﻞ‬aakhiraturrahli) is used for the back part of a howdah, and is the opposite of “‫”ﻗَﺎ ِﺩ َﻣﺔُ ﺍﻟﺮﱠﺣْ ِﻞ‬
(qadimaturrahli)
“‫( ”ﺁ ِﺧ َﺮﺓُ ْﺍﻟ َﻌ ْﻴ ِﻦ‬aakhiratula’een) is that corner of the eye which is adjacent to the cheek, and “‫”ﻗَﺎ ِﺩ َﻣﺔُ ْﺍﻟ َﻌ ْﻴ ِﻦ‬
(qadimatula’een) is that part of the eye which is adjacent to the nose.

“‫( ”ﺍُ ْﺧ ٌﺮ‬okhr) is the opposite of “‫( ”ﻗُ ْﺪ ٌﻡ‬qadamun), which means to be in front. Therefore, “‫( ”ﺍُ ْﺧ ٌﺮ‬akhir)
means to be behind.

“‫( ”ﺗَﺎ َ ﱠﺧ ُﺮ‬takhar) is the opposite of “‫( ”ﺗَﻘَ ﱠﺪ َﻡ‬taqaddam). The meanings of “‫( ” ُﻣﺘَﻘَ ِﺪ ٌﻡ‬motaqadim) and “‫” ُﻣﺘَﺎ َ ِﺧ ٌﺮ‬
(mutakhir) can be gauged from this.

In the Quran, “ َ‫( ”ﻳَ ْﺴﺘَﺎ ِﺧﺮُﻭﻥ‬yastakhirona) appears opposite to “‫ﻖ‬ ُ ِ‫( ” َﻣﺎﺗَ ْﺴﺒ‬ma tasbiqu) in 18:5, and “ َ‫” ُﻣ ْﺴﺘَﺎ ِﺧ ِﺮ ْﻳﻦ‬
(mustakhirina) appears against “ ُ‫( ” ُﻣ ْﺴﺘَ ْﻘ ِﺪﻳْﻦ‬mustaqdinu) in 17:24.

“‫( ”ﺍَ َﺧ ٌﺮ‬akhar): outsider or different from others. In this fashion“‫( ” َﺭ َﺟ ٌﻞ ﺍَ َﺧ ٌﺮ‬rajalun akharun) would mean,
another man. If six men are standing in a queue, then the man opposite to the first man will be “‫”ﺁ َﺧ ُﺮ‬
(aakhar). And after the second, the third will be “‫( ”ﺁ َﺧ ُﺮ‬aakhar). This process will continue till the last.

After this, it became normal to use the word “‫( ”ﺁ َﺧ ُﺮ‬aakharu) to mean “being different from the last link”.

In surah Al-Mominoon, this has been explicitly defined. Regarding human birth, it has been said that it
began with essence of the earth, and then the sperm was formulated. Then the sperm turned into a lump of
flesh, then the bones were formed, then the bones were covered with flesh; these are the different stages
which take place according to the laws of birth, not one link in this chain comes into being without the
former link (in other words, no link can be omitted).
(Up to this stage, animal and human foetuses are still with no differences between them).

Later, it is said:
23:14 And We then raised Man as a new creation َ ‫َﻧﺸﺄْﻧَﺎﻩُ َﺧﻠْ ًﻘﺎ‬
‫آﺧَﺮ‬ َ ‫ﰒُﱠ أ‬
This means that this link in the creative chain is totally different.

This point is towards the human personae, which is not subservient to the physical laws of Nature. This is
known as "emergent evolution", i.e. the existence of a new species with is totally different from all former
links that it follows during the process of evolution.

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Therefore, the concept that comes fore is of human life which (at this stage) is transformed into a creation
totally different from its former links. This will continue till his biological death. The death symbolizes
the last link of the sequence of life. Life will then start a new sequence in a totally different and new style.

Those who think about our “physical laws” being applicable to that life can’t believe in that life. But
those who have eyes and ears, i.e. those who are observant and think, and those who have their eyes on
the sudden creative revolutions of nature, can’t do anything else but believe in a life hereafter.

“ٌ ‫( ”ﺁ ِﺧ َﺮﺓ‬aakhirah) is that future, which comes as a product of revolution and not according to ordinary
circumstances, and that revolution takes place (in its life) through the Quran, and life after death also
comes into being due to a revolution.

ْ (alhayatid-dunya) - the life of this world, the Quran uses words like “‫”ﺍﻟﻘِﻴَﺎ َﻣ ِﺔ‬
As against “‫”ﺍﻟ َﺤﻴَﺎ ِﺓ ﺍﻟ ﱡﺪ ْﻧﻴَﺎ‬ ْ (al-
qyamah) and “‫( ”ﺁ َﺧ َﺮ‬aakhira).

For instance:
Embarrassment in this life, and harsher
2:85 ‫ي ِﰲ ا ْﳊَﻴَﺎةِ اﻟ ﱡﺪﻧْـﻴَﺎ َوﻳـَ ْﻮَم اﻟْ ِﻘﻴَ َﺎﻣ ِﺔ ﻳـَُﺮﱡدو َن‬ ِ
ٌ ‫ﺧ ْﺰ‬
punishment in period of the last one.
These are the ones who have traded this life, in ِ ِ
ِ‫َﺧﺮة‬ ِ ‫أُوﻟَـﺌِ ﱠ‬
2:86
exchange for that last one. َ ‫ﻳﻦ ا ْﺷﺘَـَﺮُواْ ا ْﳊَﻴَﺎةَ اﻟ ﱡﺪﻧْـﻴَﺎ ﺑﺎﻵ‬
َ ‫ﻚ اﻟﺬ‬
َ

“‫( ”ﺍﻟ ﱡﺪ ْﻧﻴَﺎ‬ad-dunya): that which is nearby, and is therefore against “‫( ”ﺁ َﺧ َﺮ‬aakhir) which is that comes
quickly. The Quran uses “‫( ”ﺁ َﺧ َﺮ‬aakhir) - that which comes later in 17:18-19 and 75:20-21.
Similarly, “‫( ”ﺗَ َﻌ ﱠﺠ ُﻞ‬ta’ajjalu) and “‫( ”ﺗَﺎ َ ﱠﺧ َﺮ‬ta-akhara) have been used as opposites, as in 2:203.
“ٌ ‫( ”ﺁ ِﺧ َﺮﺓ‬aakhirah) has also been used against “‫( ”ﺍَﻭْ ﻟَﻲ‬aolay) in other words, e.g. the afterword against this
world, as in 79:25.

As stated above, in surah Al-Hijr “ َ‫( ” ُﻣ ْﺴﺘَﺎْ ِﺧ ِﺮ ْﻳﻦ‬mustakhirina) has been used as against “ َ‫” ُﻣ ْﺴﺘَ ْﻘ ِﺪ ْﻳﻦ‬
(mustaqdina) 15:24, meaning those who came later and those who departed earlier, respectively

This has been further expounded as

No one among peoples can escape the time ‫َﺟﻠَ َﻬﺎ َوَﻣﺎ ﻳَ ْﺴﺘَﺄْ ِﺧُﺮو َن‬ ٍ ِ
15:5
limit or postpone it. َ ‫ﱠﻣﺎ ﺗَ ْﺴﺒِ ُﻖ ﻣ ْﻦ أُﱠﻣﺔ أ‬

In surah Al-Shora, “ َ‫( ”ﻓِﻲ ْﺍﻵ ِﺧ ِﺮﻳﻦ‬fil aakhirina) means “those generations that come later” (26:84). As
such, the word “ٌ ‫( ”ﺁ ِﺧ َﺮﺓ‬aakhira) includes the concepts of all the happiness in the hereafter, future
generations (of man) as against the present humanity, a new life beginning after a revolution, and a new
life after this life.

“‫( ”ﺍَ ﱠﺧ َﺮ‬akhara) or “‫( ”ﻳُ َﻮ ِﺧ ُﺮ‬yowakhiru): ‘to do something later, to delay, postpone, and give it time’. “‫”ﺗَﺎ َ ﱠﺧ َﺮ‬
(ta-akhara): to stay behind or come after another.

And who hurries in a couple of days (and goes

2:204 ‫ﲔ ﻓَﻼَإِ ْﰒَ َﻋﻠَْﻴ ِﻪ َوَﻣﻦ ﺗَﺄَ ﱠﺧَﺮ‬
ِ ْ ‫ﻓَﻤﻦ ﺗَـ َﻌ ﱠﺠﻞ ِﰲ ﻳـَﻮَﻣ‬
ْ َ َ
away)....and he who stays behind

The Quran says that the Momineen (Believers) believe in “ٌ ‫( ”ﺁ ِﺧ َﺮﺓ‬aakhirah) which is ‘the future’. They
never care for the present (quick) benefits but stay focused on the future.

The grower who grinds wheat seeds meant to be used in the future for sowing, in order to make bread for
instant use, gets to eat it instantly, but faces a future of hunger. Contrary to that, the farmer who sows
seeds and waits a few months with great patience for the crop to be ready brightens up his future.
When this becomes a repeated cycle, then his present becomes bright too. This is because of believing in
“ٌ ‫( ”ﺁ ِﺧ َﺮﺓ‬aakhira-future) and for not jumping at the immediate benefits.

Reflect for a while and you will come to the conclusion that only those nations which have the betterment
of the future in mind, prosper in this world. A believer is one who believes in the future. But today, under

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the sky, the believers (the Muslims) are probably the most negligent of the future and thus lag behind
most nations although their future was supposed to be so bright that, even in the hereafter, they were
supposed to be ahead of everybody. In the life of an individual, every next breath is the future. For a
nation, its future is its coming generation. For human kind, the generation to follow is the future, and for
all of them, the life after this biological life is the future. Give it a thought as to what the Quran means
when it advises to keep the afterlife in mind as compared to the immediate benefits of the present life
(biological life).

Therefore, every individual, or a nation, should:

1) Not think only of the present, but also keep the future in mind.
2) Not only focus on the welfare of the present generations but also keep an eye on the well-being of the
next generations.
3) Not consider this biological life as the only life, but have faith in life after death as well.

Also see heading (D-N-W).

A-Kh-W ‫ﺃﺥﻭ‬
The word of “‫( ”ﺍَ ْﻻَ ُﺥ‬al-akhu) has been derived from “ٌ ‫( ”ﺍَ ِﺧﻴﱠﺔ‬akhiyah) which means burying both ends of a
rope or steel wire in the ground; thus the loop formed by the rope or wire remaining above the ground
was used to tie animals to. As such, “‫( ”ﺍَ ٌﺥ‬akhu): to be tied to a loop or stake.

This term is used for ‘brother’, or for people who have a common bond of tribalism, religion, trait, love,
or some other common issue. Some think that this word has come from “‫( ” َﻭﺧَﺊ‬wakhi) which means
“intent” and hence this way “‫( ”ﺍَ ٌﺥ‬akhu) would mean “common intent”. The feminine of the word is
ٌ ‫( ”ﺍُ ْﺧ‬ukhtu).
“‫ﺖ‬

ٌ ‫( ”ﺍِ ْﺧ َﻮ‬ikhwanun) against “‫( ”ﺍَ ْﻋﺪَﺍ ٌء‬a’daun). Such as:

The Quran has used “‫ﺍﻥ‬
Once you were each other’s enemies, then ‫َﺻﺒَ ْﺤﺘُﻢ ﺑِﻨِ ْﻌ َﻤﺘِ ِﻪ إِ ْﺧ َﻮاﻧًﺎ‬
ْ ‫ﲔ ﻗـُﻠُﻮﺑِ ُﻜ ْﻢ ﻓَﺄ‬ َ ‫إِ ْذ ُﻛﻨﺘُ ْﻢ أ َْﻋ َﺪاء ﻓَﺄَﻟﱠ‬
َ ْ َ‫ﻒ ﺑـ‬
3:103 with His benevolence, He turned you into
each other’s brothers

ٌ ‫( ”ﺍِ ْﺧ َﻮ‬ikhwan) are those who have

“‫( ”ﺍَ ْﻋﺪَﺍ ٌء‬a’ada): those who have a wedge in-between. Therefore “‫ﺍﻥ‬
nothing (no barrier) in between.

As such, “momineen” are those people whose hearts are joined like one cloud is joined to another. Quran
says that all Momineen are each other’s “ٌ ‫( ”ﺍِ ْﺧ َﻮﺓ‬ikhwah).
49:10 Verily all Momineen are each other’s peers. ٌ‫إِﱠﳕَﺎ اﻟْ ُﻤ ْﺆِﻣﻨُﻮ َن إِ ْﺧ َﻮة‬

And they all are tied together with the rope of the Quran.
َِ ‫ﺼﻤﻮاْ ِﲝﺒ ِﻞ اﻟﻠّ ِﻪ‬
‫ﲨ ًﻴﻌﺎ‬ ِ
3:102 All of you must hold God’s rope strongly َْ ُ َ‫َو ْاﻋﺘ‬
That is the correct relation between the Momineen.

The Quran also uses this word for persons of the same tribe.
27:45 Towards Thamod, we sent their brother, Saleh ِ ‫وﻟَ َﻘ ْﺪ أَرﺳﻠْﻨﺎ إِ َﱃ َﲦُﻮد أَﺧﺎﻫﻢ ﺻ‬
‫ﺎﳊًﺎ‬ َ ُْ َ َ ََْ َ

And also for those of the same faith:

17:27 Wasters are the brothers of Shaitan. ‫ﲔ‬ ِ ‫إِ ﱠن اﻟْﻤﺒ ﱢﺬ ِرﻳﻦ َﻛﺎﻧُﻮاْ إِﺧﻮا َن اﻟﺸﱠﻴ‬
ِ ‫ﺎﻃ‬َ َْ َ َُ
ٌ ‫( ”ﺍُ ْﺧ‬ukhtu) has been used for women of the same tribe. Maryam has been called Haroon’s
Similarly, “‫ﺖ‬
sister.
19:28 O Haroon’s sister, your father was no bad man. ‫ﻮك ْاﻣَﺮاَ َﺳ ْﻮٍء‬
ِ ‫ﻳﺎ أُﺧﺖ ﻫﺎرو َن ﻣﺎ َﻛﺎ َن أَﺑ‬
ُ َ َُ َ ْ َ

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 ٌ ‫( ”ﺍُ ْﺧ‬akhtu).
And, also nations of the same faith have been called each other’s “‫ﺖ‬

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 A-D-D ‫ﺃﺩﺩ‬
“‫( ”ﺍَ ْ ِﻻ ﱡﺩ‬al-idda): wonder, disturbing issue, surprise. “‫( ”ﺍَ ْ ِﻻ ِﺩ ْﻳ ٌﺪ‬al-ideedun): shouting, and the sound of falling
water. Meaning thereby, such talk which people dislike so much that an opposition is created and which
makes people talk {R}.

“‫( ”ﺍَ ﱠﺩ ﺍَ ْﻟﺒَ ِﻌ ْﻴ ُﺮ‬adda-al-ba’yru): murmuring of a camel.

“ٌ ‫ﺕ ﺍﻟﻨﱠﺎﻗَﺔ‬ ِ ‫( ”ﺍَ ﱠﺩ‬addatin-naqah): sighing by a female camel, and to cry out loud;
ُ“‫( ”ﺍَ ﱠﺩ ْﺗﻪُ ﺍﻟ ﱠﺪﺍ ِﻫ ْﻴﺔ‬addathud-dahiyah): he got worried due to a problem.
“‫( ”ﺗَﺎ َ ﱠﺩ ﺩ َْﺍ ﺍَ ْﻻَ ْﻣ ُﺮ‬tadda daa al-amru) the matter got complicated.

The Quran tells the Christians that by believing that Christ was God’s son, they have complicated the
matter.
19:89 Indeed, you come up with a very sad and painful statement. ‫ﻟَ َﻘ ْﺪ ِﺟﺌْﺘُ ْﻢ َﺷﻴْﺌًﺎ ِّدًا‬

In other words, they have invented a very dangerous and fictitious belief.

According to Ibn Faris, the basic meaning of this root is of becoming very big, grand, in repeated
manner; something to get grand and get out of control.

Idrees ُ ْ ‫ﺍ ِ ْﺩ ﺭ ِ ﻳ‬
‫ﺲ‬
The Quran has mentioned Idrees as one of the Messengers.
And mention Idrees in the Book, verily he was a true ‫ﺎنَ ﺻِﺪﱢﻳﻘً ﻧﱠﺒِﻴًّﺎ‬
َ‫ﻳﺲ ِﻧﱠﻪُ ﻛ‬ِِ ِ ِ ِ
19:56
Messenger
‫ﺎ‬ َ ‫َواذْ ُﻛ ْﺮ ﰲ اﻟْﻜﺘَﺎب إ ْدر‬
ِ ‫ﺎﻋﻴﻞ وإِ ْد ِرﻳﺲ وذَا اﻟْ ِﻜ ْﻔ ِﻞ ُﻛﻞﱞ ﱢﻣﻦ اﻟ ﱠ‬
ِ ِ
َ ‫ﺼﺎﺑ ِﺮ‬
And Ismael, Idris and Dhul Kifl, they were all ‫ﻳﻦ‬
21:85 َ َ َ َ َ َ‫َوإ ْﲰ‬
steadfast,

But his detailed account does not appear anywhere. It is guessed that his time was even earlier than
Nooh’s. In the Torah he has been named as Hanuk or Akhnuh. If he is indeed Hanuk, then he falls into
the 4th generation of Nooh’s forefathers. The Torah mentions his genealogical tree as following: Nooh,
Son of Lamuk, Son of Methuselah, and Son of Hanuk {the book of Genesis 5:21-29}.

A-D-M ‫ﺃﺩﻡ‬
Ibn Faris says that it means, love, harmony, compatibility.

“ٌ ‫( ”ﺍَ ْﺩ َﻣﺔ‬admato): closeness, in agreement, to live together, or inter mingling.

“ٌ ‫ ”ﺍَ َﺩ ْﻣﺔ‬or “ٌ ‫( ”ﺍَ ْﺩ َﻣﺔ‬adamto or admato): to mix together, to be in agreement, to love each other.
“‫ ”ﺍَ َﺩ َﻡ َﷲُ ﺑَ ْﻴﻨَﻬُ ْﻢ ﻳَﺎْ ِﺩ ُﻡ‬means that Allah created mutual harmony among them.
“‫( ”ﺍَ ْ ِﻻﺩَﺍ ُﻡ‬al-idamo) is anything that agrees (with), or which can co-exist.

In reality it means something which is eaten, or goes together, with bread i.e. curry, vegetables etc.

“ٌ ‫( ”ﺍَ ْﻻَ ْﺩ َﻣﺔ‬aladma): wheat. It also means the inside of the skin.
“‫( ”ﺍِﺩَﺍ ٌﻡ‬idam) is such a person by whom one can recognize his tribe.
‫( ”ﺁﺩَﺍ ِﻣ ﱞﻰ‬aadami) the one associated with “‫( ”ﺍَ َﺩ َﻡ‬adama) which is “human”.

We generally think that Adam (who was expelled from Heaven) was a Messenger (2:3). The Quran does
not support this assumption. From the various places in which the Quran mentions his tale, it appears that
he was not a particular person but a symbol of the human race. In other words, the tale of Adam is not
about a particular pair, but the tale of humans themselves, which the Quran has presented in an allegory.

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The tale begins during the time when Man began to live a social life after shunning individualistic life.
The word "ٌ‫( "ﺍُ ْﺩ َﻣﺔ‬admatu) itself points to that social life. Thus “humanism” indicates that condition of
human life when humans began to live (together) in society. Living together led to a conflict of interests.

The solution to this conflict was beyond the grasp of human intellect. The solution was given through
revelation. Details can be seen in my book Iblees aur Aadam.

Even so, there is one place in the Quran where Adam is mentioned as if it was an individual.
Verily Allah had given priority to Adam and ‫آل ِﻋ ْﻤَﺮا َن َﻋﻠَﻰ‬
َ ‫ﻴﻢ َو‬
َ ‫آل إِﺑْـَﺮ ِاﻫ‬
َ ‫ﻮﺣﺎ َو‬
ً ُ‫آد َم َوﻧ‬ ْ َ‫إِ ﱠن اﻟﻠّﻪ‬
َ ‫اﺻﻄََﻔﻰ‬
3:33 Nooh and the progenies of Ibrahim and Imran ِ
(over other nations during their time). ‫ﲔ‬
َ ‫اﻟْ َﻌﺎﻟَﻤ‬

Here Adam is mentioned with Nooh that makes one think that this is an individual and he (like Nooh)
was also a messenger although istefa has also been used for non-messengers in the Quran. Maybe Adam
is the name of some personality towards which this name has been linked in this tale of the Quran, or
somebody had been called by this name during this era. I have not called him a Messenger because the
Quran has not mentioned him in respect of Messengers.

See 3:41 regarding Maryam. Also see 35:32 regarding the followers of the Messenger Mohammad.
However, Adam mentioned in verse number 3:33 is different from the Adam “who was expelled from
Heaven”. Maybe he was a messenger (and his name could be Adam), but the Quran has not elaborated
further. The tales of messengers generally begin with reference to Nooh.

Surah An-Nisa says:

Verily we have sent wahi (Revelation) towards
ِ‫ﻮح واﻟﻨﱠﺒِﻴﱢﲔ ِﻣﻦ ﺑـﻌ ِﺪﻩ‬
4:163 you as we did towards Nooh and the messenger ْ َ َ َ ٍ ُ‫ﻚ َﻛ َﻤﺎ أ َْو َﺣْﻴـﻨَﺎ إِ َﱃ ﻧ‬
َ ‫إِﻧﱠﺎ أ َْو َﺣﻴْـﻨَﺎ إِﻟَْﻴ‬
after him.
However, the Quran also indicates that there had been other Messengers in his nation before him. See
25:37.

The reason for mentioning the tale about Adam in the Quran is to tell man what he would face if he
followed any path except shown in the revelation and to tell him that the only way to get back towards a
heavenly life is to adhere to Allah’s ways. But at the same time it has refuted through this tale the false
belief that the Christians had propagated that every child is born a sinner and he comes burdened with the
sins of the first parents, and these sins cannot be washed away without having faith on the atonement of
Jesus, or that a woman is the fountainhead of all evil because she induced Adam to sin, or to refute the
belief as the Hindus propagate that the forces of nature are gods, and man should worship them etc.
Through this tale all false beliefs have been refuted.

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 A-D-W/Y ‫ی‬/ ‫ﺃ ﺩ ﻭ‬
“‫( ”ﺍَﺩَﻭْ ﺕَ ﺗَ ْﻔ َﻌﻞْ َﻛ َﺬﺍ‬adauta taf’al kaza) - ‘you kept on planning this’. Its root is “ٌ‫( ”ﺍَﺩَﺍﺓ‬ada) which means a way
or scheme by which one can be reached.

Ibn Faris says that its basic meaning is ‘to take something to someone’, or ‘for a thing to reach
something else on its own’.

“ُ ‫( ”ﺍَ ﱠﺩﺍﻩ‬addahu) or “ٌ‫( ”ﺗَﺎْ ِﺩ ْﻳﺔ‬ta-adih): ‘to take to him’.

َ ‫( ”ﺍَ ﱠﺩ‬addi dinahu) he paid.
“ُ ‫ﻯ َﺩ ْﻳﻨَﻪ‬

The Quran says:

2:178 and pay (back) debt with nicety ٍ ‫وأَداء إِﻟَﻴ ِﻪ ﺑِِﺈﺣﺴ‬
‫ﺎن‬ َ ْ ْ ََ
It also means ‘to hand something over to someone’. Moosa told Pharaoh: “aduwa ila-un ibadallah”
(‘hand over the slaves of God to me’).

It is also used for handing back “amana” (that which is kept in trust for safe keeping).

ِ ِ
2:283
He who has been trusted (with something) must give back the amana
ُ‫ﻓَـ ْﻠﻴُـ َﺆﱢد اﻟﱠﺬي ْاؤُﲤ َﻦ أ ََﻣﺎﻧـَﺘَﻪ‬
(that which has been given in trust for safe keeping).

Idh ‫ﺃ ِﺫ‬
“‫( ”ﺍِ ْﺫ‬iz) is used for when, at the time, at the place. It is usually used in the past tense.

2:30 When your Sustainer told the Malaika… ‫ﻚ ﻟِﻠْ َﻤﻼَﺋِ َﻜ ِﺔ‬ َ َ‫َوإِ ْذ ﻗ‬
َ ‫ﺎل َرﺑﱡ‬
2:127 when Ibrahim was raising the foundations ِ ‫وإِ ْذ ﻳـﺮﻓَﻊ إِﺑـﺮ ِاﻫﻴﻢ اﻟْ َﻘﻮ‬
‫اﻋ َﺪ‬ َ ُ َْ ُ َْ َ

Sometimes the word means, “Therefore” or “because”. For instance,

43:39 Today it will not be of any use because you used to transgress. ‫ﻳَﻨ َﻔ َﻌ ُﻜ ُﻢ اﻟْﻴَـ ْﻮَم إِذ ﻇﱠﻠَ ْﻤﺘُ ْﻢ‬

With reference to Suhahi (another linguist), William Lane says that sometimes “‫( ”ﺍِ ْﺫ‬iz) is redundant, like:
ِ
2:51 It is a fact that We ordered Musa for forty nights ً‫ﲔ ﻟَْﻴـﻠَﺔ‬
َ ‫ﻮﺳﻰ أ َْرﺑَﻌ‬ َ ‫َوإِ ْذ َو‬
َ ‫اﻋ ْﺪﻧَﺎ ُﻣ‬

At these places, “‫( ”ﺍِ ْﺫ‬iz) creates a new topic.

ٍ
99:4 that day it will relate all its news ‫َﺧﺒَ َﺎرَﻫﺎ‬ ُ ‫ﻳـَ ْﻮَﻣﺌِﺬ ُﲢَﺪ‬
ْ ‫ﱢث أ‬
56:84 and at that time you were watching ‫َوأَﻧﺘُ ْﻢ ِﺣﻴﻨَﺌِ ٍﺬ ﺗَﻨﻈُُﺮو َن‬

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 A-Dh-A ‫ﺃﺫﺃ‬
“‫( ”ﺇِ َﺫﺍ‬iza): different things, for instance:

1) Sometimes it is used to mean “suddenly”. In other words it is used when something happens
suddenly.

ِ ‫ﺖ ﻓَﺎ ِ َﺫﺍ ﺍَ ْﻻَ َﺳ ُﺪﺑِ ْﺎﻟﺒَﺎ‬

“‫ﺏ‬ ُ ْ‫( ” َﺧ َﺮﺟ‬kharajtu fa iza alasadbilbaab): when I came out I saw a lion in front of the door.

20:21 Suddenly he saw that it was a snake and it was moving. ‫ﻓَِﺈ َذا ِﻫ َﻲ َﺣﻴﱠﺔٌ ﺗَ ْﺴ َﻌﻰ‬

2) Sometimes “‫ ”ﺇِ َﺫﺍ‬also means “so” or “thus”. In other words, the result of something,
And they are visited by woe that is of their ‫ﺖ أَﻳْ ِﺪﻳ ِﻬ ْﻢ إِ َذا ُﻫ ْﻢ ﻳـَ ْﻘﻨَﻄُﻮ َن‬ ِ ِ ِ
30:36
own doing, and then they lose hope. ْ ‫ﱠﻣ‬
َ ‫َوإن ﺗُﺼْﺒـ ُﻬ ْﻢ َﺳﻴﱢﺌَﺔٌ ﲟَﺎ ﻗَﺪ‬

3) Sometimes it means “when” in a conditional mode and is used both in the past and future tense,
110:1 When God’s help arrived ‫ﺼُﺮ اﻟﻠﱠ ِﻪ َواﻟْ َﻔﺘْ ُﺢ‬
ْ َ‫إِ َذا َﺟﺎء ﻧ‬
3:159 When you decide firmly then have full faith in God’s law. ‫ﺖ ﻓَـﺘَـ َﻮﱠﻛ ْﻞ َﻋﻠَﻰ اﻟﻠّ ِﻪ‬
َ ‫ﻓَِﺈذَا َﻋَﺰْﻣ‬

“‫( ”ﺇِ َﺫﺍ‬iza) is also used when we say: ‘if this happens, then this will be like this or this.’

Surah Al-Mominoon says:

If you follow one like you (then be warned) in that case ِ ‫وﻟَﺌِﻦ أَﻃَﻌﺘﻢ ﺑ َﺸﺮا ِﻣﺜْـﻠَ ُﻜﻢ إِﻧﱠ ُﻜﻢ إِ ًذا ﱠﳋ‬
23:34 ‫ﺎﺳُﺮو َن‬َ ْ ْ ً َ ُْ ْ َ
you will be a great loser

“‫( ”ﺍِ ًﺫﺍ‬iza) also means ‘when’, ‘at which time’. Surah Shoora says:
When they are angered then they protect others from the
42:37 ‫ﻀﺒُﻮا ُﻫ ْﻢ ﻳـَ ْﻐ ِﻔُﺮو َن‬
ِ ‫وإِ َذا ﻣﺎ َﻏ‬
َ َ
damaging influence of their anger.

A-Dh-N ‫ﺃ ﺫ ﻥ‬
“‫( ”ﺃُ ْﺫ ٌﻥ‬aznun) and “‫( ”ﺃَ ْﺫ ٌﻥ‬uznun): ears, the plural of which is “‫ﺍﻥ‬
ٌ ‫( ”ﺁ َﺫ‬aazaan). “‫( ”ﺁ َﺫ ٌﻥ‬aazan): a person who
has large ears, and “‫( ”ﺃُ ُﺫ ٌﻥ‬azan): somebody who listens to (obeys), and accepts whatever is said. Quran
says:
(Opponents say about) the Messenger that he believes
9:61 ‫ﱠﱯ َوﻳِ ُﻘﻮﻟُﻮ َن ُﻫ َﻮ أُذُ ٌن‬
‫اﻟﻨِ ﱠ‬
everything he hears

ٌ ‫( ”ﺁ َﺫ‬aazan): an announcement.
“‫ﺍﻥ‬
This is an announcement from Allah and His Messenger to ِ ‫َوأَذَا ٌن ﱢﻣ َﻦ اﻟﻠّ ِﻪ َوَر ُﺳﻮﻟِِﻪ إِ َﱃ اﻟﻨ‬
‫ﱠﺎس‬
9:3
the people

“ُ ‫( ”ﺁ ِﺫﻥَ ﺍِﻟَ ْﻴ ِﻪ َﻭﻟَﻪ‬aazina ileihi walahu): to listen attentively, willingly, but some feel that the liking or
disliking is not implied. Some dictionary scholars say that this has a connotation of obeying along with
listening. As such, to them: “‫ﺖ‬ ْ ‫( ” َﻭﺃَ ِﺫﻧ‬84:2, 84:5): not only ‘to listen’ but also ‘to obey’.
ْ ‫َﺖ ﻟِ َﺮﺑﱢﻬَﺎ َﻭ ُﺣﻘﱠ‬
‫ﱠ‬ َ
“ َ‫( ”ﺗَﺎﺫﻥ‬ta-azana): announce or give some news to somebody. But some others think it means to swear {T}.

Actually it does have the connotation of swearing and belief. The teller says, verily I’ll do it. As such
where Surah Al-Ahzaf says:
7:167 And your Sustainer announced that He will do it. َ ‫َوإِ ْذ ﺗَﺄَذﱠ َن َرﺑﱡ‬
‫ﻚ‬

(By God’s announcement or saying something definitely would mean that he has made a law (for
something).

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“‫ ”ﺍَ ِﺫﻥَ ﺑِﺎﻟ ﱠﺸﻴ ِْﺊ‬means ‘to find out about something’; ‘to be aware of it’ {T}.
2:279 for God has announced war against you ‫ﻓَﺄْذَﻧُﻮاْ ِﲝَْﺮ ٍب ﱢﻣ َﻦ اﻟﻠّ ِﻪ‬

“‫( ”ﺍَ ِﺫﻥَ ﻟَﻪُ ﻓِﻰ ﺍﻟ ﱠﺸﻴ ِْﺊ‬azina lahu fishai-i): ‘to give permission’, and “‫ﺍﻥ‬
ٌ ‫( ”ﺍِ ْﺳﺘَ ْﻴ َﺬ‬istaezan): ‘to seek permission’.

“‫( ”ﺍِ ْﺫ ٌﻥ‬izn): permission, announcement and awareness. “‫( ”ﻓَ َﻌﻠَﻪُ ﺑِﺎ ِ ْﺫﻧِ ْﻲ‬fa’alahu bi izni): ‘he did it with my
knowledge’. {T}

Ibn Faris says that it means ‘ear’ as well as and ‘knowledge’.

Raghib says “‫( ”ﺍِ ْﺫ ٌﻥ‬izn) and “‫( ” ِﻋ ْﻠ ٌﻢ‬ilm) (knowledge) differ as “‫( ”ﺍِ ْﺫ ٌﻥ‬izn) is used when the intent and
willingness of the one with knowledge is included, but it is not necessarily the case with “‫( ” ِﻋ ْﻠ ٌﻢ‬ilm),
therefore, iznillah would mean both the knowledge and permission of Allah. Ordinarily this is known as
God’s law or rule. (Its details will be found under the heading “Sh-Y”). Thus, in the Quran, wherever “ ُ‫ﺍِ ْﺫﻥ‬
ِ‫( ”ﷲ‬iznu-llahi) appears, both His knowledge and Will are intended.

Surah Al-Airaaf says,

And good result comes forth from it, according to
7:58 ‫ﺐ ﳜَُْﺮ ُج ﻧـَﺒَﺎﺗُﻪُ ﺑِِﺈ ْذ ِن َرﺑﱢِﻪ‬
ُ ‫َواﻟْﺒَـﻠَ ُﺪ اﻟﻄﱠﻴﱢ‬
Steiner’s “‫( ”ﺍِ ْﺫ ٌﻥ‬rule).
It is obvious that God has a law regarding agriculture, and crops appear according to this law.

The Quran says:

He holds back the clouds (rain) so that it doesn’t fall
22:65 ‫ض إِﱠﻻ ﺑِِﺈ ْذﻧِِﻪ‬
ِ ‫ﻚ اﻟ ﱠﺴ َﻤﺎء أَن ﺗَـ َﻘ َﻊ َﻋﻠَﻰ ْاﻷ َْر‬ ُ ‫َوﳝُْ ِﺴ‬
onto the earth without his “‫”ﺍِ ْﺫ ٌﻥ‬
No nafs comes to rest, unless according to Allah’s ٍ ‫َوَﻣﺎ َﻛﺎ َن ﻟِﻨَـ ْﻔ‬
3:145 ‫ﻮت إِﻻَﺑِِﺈ ْذ ِن اﷲ‬
َ َُ‫ﺲ أَ ْن ﲤ‬
laws
This means that all living things die according to a law (of God / Nature).

Surah Al-Baqrah says:

2:102 But they hurt no one, except according to Allah’s law ‫َﺣ ٍﺪ إِﻻَﺑِِﺈ ْذ ِن اﻟﻠّ ِﻪ‬ ِ ِِ ‫وﻣﺎ ﻫﻢ ﺑِﻀﺂ ﱢر‬
َ ‫ﻳﻦ ﺑﻪ ﻣ ْﻦ أ‬
َ َ ُ ََ
This means that Allah has enabled man to be hurt by the harm inflicted by another.

Stones do not have this characteristic. This is what “‫( ”ﺍِ ْﺫ ٌﻥ‬izn) is. This is the announced law of God.
Different things having different characteristics that determine their existence, is called God’s law which
manifests itself in the form of Law of Nature. And as far the life of human society is concerned, this “‫”ﺍِ ْﺫ ٌﻥ‬
(izn) is written in the Book of God (the Quran).

Surah Al-Baqrah says:

And guides those who are Momineen towards
2:213 the truth about things that they (people) differ ‫اﺧﺘَـﻠَ ُﻔﻮاْ ﻓِ ِﻴﻪ ِﻣ َﻦ ا ْﳊَ ﱢﻖ ﺑِِﺈ ْذﻧِِﻪ‬ ِ
ْ ‫ﻳﻦ َآﻣﻨُﻮاْ ﻟ َﻤﺎ‬
ِ‫ﱠ‬
َ ‫ﻓَـ َﻬ َﺪى اﻟﻠّﻪُ اﻟﺬ‬
in, according to the law (in the book)
Here “‫( ”ﺍِ ْﺫ ٌﻥ‬izn): the Book of God (the Quran) which holds the announced law.

If it is taken to mean ordinary law, then it would mean that God guides people (believers) according to the
law of guidance and guidance is begotten by those who seek guidance. Those who don’t seek guidance,
remain astray. However, “‫( ”ﺍِ ْﺫ ٌﻥ‬izn) of Allah means God’s law or the rule of guidance as contained in the
Quran.

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 A-Dh-Y ‫ﺃ ﺫ ﻱ‬
“ٌ ‫( ”ﺍَ ْﻻَ ِﺫ ْﻳﺔ‬al-aziyah): something that is unpleasant, unwanted, slight botheration. When this increases, it
becomes “‫ﺿ َﺮ ٌﺭ‬ َ ” (zarar) which means much pain, or trouble. “‫ﻱ‬ َ ‫( ”ﺍَ ْﺫ‬aziy) or “ ْ‫( ”ﻳُﻮْ ِﺫﻱ‬yoziy): to hurt
somebody. In other words, to say something that is unpleasant for others to hear {T}.
Taj-ul-Uroos says that its derivation could be “‫( ”ﺍِ ْﻳ َﺬﺍ َء‬iyza), but this word has not been noticed anywhere
in the Arabic language. “ٌ‫( ”ﻧَﺎﻗَﺔ ٌ ﺍَ ِﺫ ْﻳﺔ‬naqata aziyah) is used for a female camel which is restless by
disposition.

Regarding a woman’s menstruation, the Quran says:

2:222 Tell them that it is a setback. ‫ﻗُ ْﻞ ُﻫ َﻮ أَ ًذى‬
Here the word gives the sense of displeasure, dirtiness, and slight unease. That is why men have been
advised to stay away from women during these times.

The same surah states ahead:

2:264
After meeting other’s need, don’t create an unpleasant ‫ﺻ َﺪﻗَﺎﺗِ ُﻜﻢ ﺑِﺎﻟْ َﻤ ﱢﻦ َواﻷذَى‬ ِ
َ ْ‫ﻻَﺗـُْﺒﻄﻠُﻮا‬
situation…..
If you do so, then your help will have a destructive effect instead of constructive results, or your act will
come to naught.

In a sense of punishing, this word appears in following verse

4:16 And the two among you who commit this act, punish them. ُ ُ‫َواﻟﻠﱠ َﺬا َن ﻳَﺄْﺗِﻴَ ِﺎ�َﺎ ِﻣﻨ ُﻜ ْﻢ ﻓَﺂذ‬
‫وﳘَﺎ‬

Regarding the pain (in sickness) surah Al-Baqrah says:

Then whoso among you who are sick or have a
2:196 ‫ﻓَ َﻤﻦ َﻛﺎ َن ِﻣﻨ ُﻜﻢ ﱠﻣ ِﺮﻳﻀﺎً أ َْو ﺑِِﻪ أَذًى ﱢﻣﻦ ﱠرأ ِْﺳ ِﻪ‬
headache.

A-R-B ‫ﺃ ﺭ ﺏ‬
Ibn Faris says it has four basic meanings: need, intellect, a part, to tie a knot or to make something
harder.

“ ُ‫( ”ﺍَ ْﻻَﺭْ ﺏ‬al-arab), “ُ ‫( ”ﺍَ ْ ِﻻﺭْ ﺑﺔ‬al-irbah) or “ُ ‫( ”ﺍَ ْﻻُﺭْ ﺑﺔ‬al-urbah): cunningness, insight, wittiness, complete
organ from which nothing is missing, intellect, and expanse.
“‫ﺏ ﺑِﺎﻟ ﱠﺸﻴ ِْﺊ‬ َ ‫( ”ﺍَ ِﺭ‬araba bishaiy): to be expert of something.
“‫ﺏ ﺍِﻟَ ْﻴ ِﻪ‬
َ ‫( ”ﺍَ ِﺭ‬ariba ileihi): “he felt urgent need of”, or “lacked it”.
“ ُ‫( ”ﺍَ ْﻻَﺭْ ﺏ‬al-arbu): that distance (expanse) between the forefinger and the human middle finger.
“‫ﺊ‬ ُ ‫( ”ﺍَﺭﱠﺏُ ﺍﻟ ﱠﺸ ْﻴ‬arrabusheiyu): “to strengthen something, to make it complete” {M}.
“ ُ‫( ”ﺍَ ْﻻَ َﺭﺏ‬al-arabu): intensity, need, or requirement.
“ُ ‫( ”ﺍَ ْ ِﻻﺭْ ﺑَﺔ‬al-irbah) or “ُ‫( ”ﺍَ ْﻟ َﻤﺎْ َﺭﺑَﺔ‬al-marabah): need or requirement.
“ ٌ‫( ”ﺁ َﺭﺍﺏ‬aarabun) is the most essential organ. {R}

Surah Tahaa says:

“This will fulfill my many other needs” or
“I will solve many other problems with this” or ِ ِ‫و‬
20:18
“I will get such insight from it as will help widen my understanding”
‫ُﺧَﺮى‬
ْ‫بأ‬ُ ‫ﱄ ﻓ َﻴﻬﺎ َﻣﺂ ِر‬
ََ
or “I will get help from it in many different matters.”

Surah An-Noor says:

24:31 Such servants (among men) who don’t (have) the need (to marry). ‫اﻹ ْرﺑَِﺔ ِﻣ َﻦ اﻟﱢﺮ َﺟ ِﺎل‬
ِْ ‫َﻏ ِْﲑ أ ُْوِﱄ‬

This may include servants who do lowly chores, or do not possess much intellect and who are not
bothered with anything other than their meals, or who cannot in any way be attractive. This term of the
Quran is very composite.

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 A-R-Zd ‫ﺃ ﺭ ﺽ‬
Anything that is low is called “ ٌ‫( ”ﺍَﺭْ ﺽ‬arz), opposite to “‫( ” َﺳ َﻤﺎ ٌء‬sama). As such, “‫( ”ﺍَﺭْ ﺽُ ﺍﻟﻨﱠ ْﻌ ِﻞ‬arzun-na’li):
the sole of the shoe. Besides that, the part of the leg below the knee is also called “ ٌ‫( ”ﺍَﺭْ ﺽ‬arz). The earth
is also called “ ٌ‫( ”ﺍَﺭْ ﺽ‬arz) because it is under one’s feet. {T}

Since the basis of all human economics is the earth, the word “ُ ‫ﺿﺔ‬ َ ْ‫( ”ﺍَ ْﻻَﺭ‬al-arzah): wellbeing {T}. “ ‫ﺖ‬ َ ْ‫ﺁَﺭ‬
ِ ‫ﺿ‬
ْ (arzatil-arz): that the land has become productive. Since it has become very productive it has also
ٌ‫”ﺍﻻَﺭْ ﺽ‬
become pleasing to the eye. “ ٌ‫ﺉ ﺁَ ِﺭﻳْﺾ‬
ٌ ‫( ” َﺟ ْﺪ‬jadyun arizun): a fat kid (young goat). “ ُ‫( ”ﺍَ ْﻻَﺭْ ﺽ‬arzu) also
means a termite {T}.

Since “ ٌ‫( ”ﺍَﺭْ ﺽ‬arzun): something below, that is why “ُ ‫ﺿﺔ‬

َ ‫( ”ﺍَ َﺭ‬arazah): humble and obedient. “ ٌ‫”ﺍَ ِﺭﻳْﺾ‬
(ariza) also means a kind man, or nation, or fine land. {F}

In the Quran, the word “ ٌ‫ ”ﺍَﺭْ ﺽ‬appears along with the word “‫” ِﺟﺒَﺎ ٌﻝ‬
During when we move the “‫” ِﺟﺒَﺎ ٌﻝ‬, then you shall see
18:47 ‫ض ﺑَﺎ ِرَزًة‬ َ َ‫اﳉِﺒ‬
َ ‫ﺎل َوﺗَـَﺮى ْاﻷ َْر‬ ْ ‫َوﻳـَ ْﻮَم ﻧُ َﺴﻴﱢـُﺮ‬
“ ٌ‫ ”ﺍَﺭْ ﺽ‬come forth
Here jibaal would mean the prominent people and arz the common people.

ٌ ‫( ”ﺍَﺭْ ﺽٌ َﻭ َﺳﻣ ََﻭ‬arzun wa samawatun) would mean the highs and lows of the universe.
“‫ﺍﺕ‬

Where ever these words have anything to do with any segment of human life, then “‫( ” َﺳﻣَﺎ ٌء‬sama) would
mean God’s law for the universe and “ ٌ‫( ”ﺍَﺭْ ﺽ‬arz) would mean man’s economic life.

Quran says:
‫ﺶ‬ ِ ِ
7:10 We have kept the means of economy in it (the earth) َ ‫َو َﺟ َﻌﻠْﻨَﺎ ﻟَ ُﻜ ْﻢ ﻓ َﻴﻬﺎ َﻣ َﻌﺎﻳ‬

Deliberation on this will bring one to the conclusion that the real basis of human economy is the earth.
That is why this word has also been used for channels of food. If economic life is separated from God’s
universal law or the way of life which the Quran has ordained, then human life is degraded to a very low
level of animal life in which benefits of the biological life may be attained, but the high ideals of human
life are not. This economic life has been described by the Quran as benefits of this near (short) life, and it
has been described as depth against height.

7:169 Benefits of this low (life) ‫اﻷد َﱏ‬

ْ ‫ض َﻫـ َﺬا‬ َ ‫َﻋَﺮ‬
If We would have desired, We could have ِ ‫َﺧﻠَ َﺪ إِ َﱃ اﻷ َْر‬ ِ ِ
7:176 ‫ض‬ ْ ‫َﻟَﻮْ ﺷِﺌـْﻨَﺎ ﻟَﺮَﻓـَﻌْﻨَﺎﻩُ ﻬﺑَﺎ َوﻟَـﻜﻨﱠﻪُ أ‬
raised him, but he was attached to the earth.

So, what the verses are saying is that “We wanted to give loftiness to him (Man) through our law of
economics but he clung to lowliness.”

In other words, considering the interests of this biological life as the only reason of life has been
described as selfishness or self-interest and vested interest.

In the language of the Quran:

7:176 And he (man) gave in to his own will ُ‫َواﺗـﱠﺒَ َﻊ َﻫ َﻮاﻩ‬

Tauheed (to follow God) is that the external universal laws are to be implemented in the human economic
life. This law is attained through wahi (Revelation) and is to be found in the Quran. Tauheed demands
the same order of things to operate in the universe as well as on earth.

43:84 He is the Lord in the skies and the earth ِ ‫َوُﻫ َﻮ اﻟﱠ ِﺬي ِﰲ اﻟ ﱠﺴ َﻤﺎء إِﻟَﻪٌ َوِﰲ ْاﻷ َْر‬
ٌ‫ض إِﻟَﻪ‬

If Man, instead of Allah’s law, adopts his self-made laws, then inequities make life unbearable.

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 ِ ‫ض ﻫﻢ ﻳ‬ ِ ‫ِ ﱠ‬
21:21 Have they raised gods from earth they raise? ‫ﻨﺸُﺮو َن‬ ُ ْ ُ ِ ‫أَم اﲣَ ُﺬوا آﳍَﺔً ﱢﻣ َﻦ ْاﻷ َْر‬
If there were gods in them, besides Allah,
21:22 ‫ﻟَ ْﻮ َﻛﺎ َن ﻓِﻴ ِﻬ َﻤﺎ ِآﳍَﺔٌ إِﱠﻻ اﻟﻠﱠﻪُ ﻟََﻔ َﺴ َﺪﺗَﺎ‬
they would surely have been ruined

If there be in the skies and the earth any other power (other than Allah) then this whole system would be
destroyed.

As mentioned earlier, “ ٌ‫( ”ﺍَﺭْ ﺽ‬the earth) is the source of food for all humanity. This means that it cannot
be owned by any individual.
55:10 the earth has been created for the creatures ‫ﺿ َﻌ َﻬﺎ ﻟِ ْﻸَﻧَ ِﺎم‬
َ ‫ض َو‬
َ ‫َو ْاﻷ َْر‬

At another place, it is said:

80:32 for you and your animals ‫ﺎﻋﺎ ﻟﱠ ُﻜ ْﻢ َوِﻷَﻧْـ َﻌ ِﺎﻣ ُﻜ ْﻢ‬
ً َ‫ﱠﻣﺘ‬

Not only the earth but other elements which combine to produce crop from the land, are “ َ‫” َﻭ َﻣﺘَﺎﻋًﺎ ﻟﱢ ْﻠ ُﻤ ْﻘ ِﻮﻳﻦ‬
56:73 (life’s sustenance for the hungry). Thus, any system in which, instead of for the benefit of the entire
humanity, the earth becomes the tool for a particular group or individuals’ benefit is against God’s will.
As such, the Quran says that this fountainhead of all “rizq” (sustenance) must remain accessible to all the
needy

He placed the solid rock high up on it, and ‫ﱠر ﻓِ َﻴﻬﺎ أَﻗْـ َﻮاﺗَـ َﻬﺎ ِﰲ‬ ِ ِ ِ ِ ِ
َ ‫َو َﺟ َﻌ َﻞ ﻓ َﻴﻬﺎ َرَواﺳ َﻲ ﻣﻦ ﻓَـ ْﻮﻗ َﻬﺎ َوﺑَ َﺎرَك ﻓ َﻴﻬﺎ َوﻗَﺪ‬
41:10 blessed it, and arranged a way for the four ِِ ِ
seasons, to all who seek (on an equal footing). َ ‫أ َْرﺑـَ َﻌﺔ أَﻳﱠ ٍﺎم َﺳ َﻮاء ﻟﱢﻠ ﱠﺴﺎﺋﻠ‬
‫ﲔ‬

The factors of production and life’s sustenance i.e. light, wind, water, earth etc. should be under a Quranic
society which adopts a system that provides for all. This revolutionary program was given by the Quran
when the world thought of “feudalism” as being “very natural”.

The world at that time was unable to grasp the importance of this message (and later it was put on the
back burner by even the Muslims) but once again, due to the exigencies of time, the world is striving
towards that very goal (abolishing feudalism).

This is the fact pointed out by the Quran saying:

do they not see how we snatch the land from the ‫ﺼ َﻬﺎ ِﻣ ْﻦ أَﻃَْﺮاﻓِ َﻬﺎ‬
13:41
big feudal and diminish it َ ‫أ ََوَﱂْ ﻳـََﺮْواْ أَﻧﱠﺎ ﻧَﺄِْﰐ اﻷ َْر‬
ُ ‫ض ﻧَﻨ ُﻘ‬

Gradually, the time will come when land will not belong to any particular person and will provide
sustenance for everybody. This will be the time about which it has been said:
‫ض ﺑِﻨُﻮِر َرﺑـﱢ َﻬﺎ‬ ِ
39:66 The earth will glow with the light of its sustained. ُ ‫َوأَ ْﺷَﺮﻗَﺖ ْاﻷ َْر‬

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 A-R-K ‫ﺃ ﺭ ﻙ‬
Ibn Faris says that the basic meaning of this root is “to rest”.

Raghib says that four legged bed is called “‫”ﺁﺭ ْﻳ َﻛ ٌﺔ‬

ِ (aarikah) because it generally is made from a wood
ْ ‫( ”ﺁ َﺭ‬aarak).
called “‫ﺍﻙ‬

“‫( ”ﺍَ ْﻻَ ِﺭ ْﻳ َﻛ ُﺔ‬al-arikah), with plural “ ْ‫( ”ﺃَﺭَ ﺍﻳْﻙ‬araika): a throne or resting place surrounded by curtains, or any
other thing used for leaning.
“‫ﺍﻙ‬ْ ‫( ”ﺍَ ْﻻَ َﺭ‬al-arak): a kind of bitter fodder. This fodder is not sour but salty and bitter. Camels eat it after
taking their meal so that it can help them digest their food.

The Quran says:

ِ ِ‫ﲔ ﻓِﻴﻬﺎ َﻋﻠَﻰ ْاﻷَراﺋ‬
‫ﻚ‬ ِِ
18:31 they will rest against boards with cushions (or on beds) َ َ َ ‫ﱡﻣﺘﱠﻜﺌ‬

Its meaning is that they will be comfortable. Moreover, beside the type of wood or tree, “‫ﺍﻙ‬ْ ‫( ”ﺍَ َﺭ‬arak) or
“‫”ﺭ ْﻙ‬
ِ (rik) is that wound which heals and the skin gets levelled again, because it has come back to its
original shape.

A-R-M ‫ﺃ ﺭ ﻡ‬
Ibn Faris says that it means ‘to stack things on one another’. This has both connotations i.e. arrangement
(order) and loftiness (height).

“‫( ”ﺍَ ْﻻَ َﺭﺍ ُﻡ‬al-aramu) with singular “‫( ”ﺍَ َﺭ ٌﻡ‬aram): footprints, or to mark something so as to recognize it.
Stones too, are called “‫( ”ﺍُ ﱠﺭ ٌﻡ‬arram). {M}

Quran says about the nation of Aad:

89:7 With the pillar raised Iram ‫ات اﻟْﻌِ َﻤ ِﺎد‬
ِ ‫إِرم َذ‬
ََ

“‫( ”ﺇِ َﺭ َﻡ‬iram) is perhaps the name of the place they dwelled.

Raghib says that 89:7 means those lofty pillars which were engraved. Some researchers think that Iram
was their chief who was the son of Saam. This would mean that Iram and Aad is the name of the same
nation. The compiler of Muheet says that “ُ ‫( ”ﺍَ ْﻻَﺭُﻭْ َﻣﺔ‬al-aromah): ‘the roots of a tree’ or ‘human descent’.

A-Z-R ‫ﺃ ﺯ ﺭ‬
“‫( ”ﺍَ ْ ِﻻ ْﺯ ُﺭ‬alizru): backup force, strength to rely upon.

Quran says:
20:31 Strengthen my back by it ‫ا ْﺷ ُﺪ ْد ﺑِِﻪ أ َْزِري‬

“‫( ”ﺍَ ْ ِﻻ ْﺯ ُﺭ‬al-izru): the basic backup strength.

“‫( ”ﺍَ ْ ِﻻﺯَﺍ ُﺭ‬al-izaru): anything that can work as cover for your body (especially for the genitals).
“ُ ‫( ”ﺍَ ْﻟ ُﻤ َﻮﺍَ َﺯ َﺭﺓ‬al-mowazarah): to confront, or to help each other; bundling of crops with each other in such a
manner that the bigger plants support the smaller ones.
“‫( ”ﺍَ َﺯ َﺭ‬azara): to strengthen the roots or basis of something.

Surah Al-Fateh says (about the tree of Islam):

(Like the crops that first takes out its needle) and then
48:29 ‫ﻆ‬
َ َ‫ﺎﺳﺘَـ ْﻐﻠ‬
ْ َ‫ﺂزَرﻩُ ﻓ‬
َ َ‫ﻓ‬
strengthens its roots and so keeps getting thick.

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“‫( ”ﺍَ َﺯ ُﺭ‬azaru) was the name of the idol protected by Ibrahim’s father Tarukh (the Biblical Terah). With
reference to the idol, his title was “Azar”. Some say that “Azar” was Ibrahim’s uncle or some other elder
relative.

But the Quran says:

‫ﻴﻢ ﻷَﺑِ ِﻴﻪ َآزَر‬ ِ ِ َ َ‫وإِ ْذ ﻗ‬
6:74 Once said Ibrahim to his father Azar… ُ ‫ﺎل إﺑْـَﺮاﻫ‬ َ

Since no other meaning can be taken, “Azar” was indeed his father. Some even say that it was “Tarukh”
which was transformed into the name “Azar”. But this is a weak argument. Some have said that “Azar”
means “zal’al” (astray) but this word has not been used in the Quran for this meaning.

A-Z-Z ‫ﺃ ﺯ ﺯ‬
Ibn Faris says that this root basically means ‘to move’, movement, or ‘to dislodge’. In short, it means to
instigate someone in such a way r that they can’t realize that they are being instigated.

“‫( ”ﺍَ ْﻻَ ِﺯ ْﻳ ُﺰ‬al-azeer): sharpness, heat or thunder.

“‫( ”ﺍَ ْﻻَ ِﺯ ْﻳ ُﺰ‬al-azeer): sharpness, heat or thunder.
“‫( ”ﺍَ ﱠﺯﺍﻟﻨﱠﺎ َﺯﺑَ ُﻮ ُﺯﻫَﺎ‬azzanna zabzuha): he lit the fire and stoked it
“‫ﺕ ْﺍﻟﻘِ ْﺪ َﺭ‬ ِ ‫( ”ﺍَ ﱠﺯ‬azzati-lqamar): the pot boiled up
“ُ ‫ﺕ ﺍﻟ ﱠﺴ َﺤﺎﺑَﺔ‬ ِ ‫( ”ﺍَ ﱠﺯ‬azzati-ssahabah): the clouds thundered loudly
‫ﱡ‬ َ ْ َ
“‫( ”ﺍﻻﺯ‬al-azzu): the twitching of a vein, or to rouse (in anger)

Surah Maryam says

19:83 they instigate and arouse ‫ﺗَـ ُﺆزُﱡﻫ ْﻢ َزًّا‬

A-Z-F ‫ﺃ ﺯ ﻑ‬
Ibn Faris says the basic concept of the word is of nearness and being close by.

“‫( ”ﺍَ ِﺯﻑَ ﺍﻟﺮﱡ َﺣ ُﻞ‬azfarrahal): time to depart has come near.
“‫( ”ﺍَ ِﺯﻑَ ﺍﻟ ﱠﺮ ُﺟ ُﻞ‬azfarrajul): the man hurried up.
“ ُ‫( ”ﺍَ ﻟﺘﱠﺎ ُﺯﻑ‬at-tazuf) is ‘to take short, measured step’s.
“ ُ‫( ”ﺍَ ْﻻَ ِﺯﻑ‬al-azif): ‘that will happen shortly’.

The Quran says:

83:57 The moment to be approached, has approached ُ‫ﺖ ْاﻵ ِزﻓَﺔ‬
ْ َ‫أَ ِزﻓ‬
Or, in other words, the time for results (of one’s acts) has come.

At another place, it is said:

20:18 the moment which was due (the time for revolution) ‫ﻳـَ ْﻮَم ْاﻵ ِزﻓَِﺔ‬

Nawab Siddiq Hasan Khan writes that words in which “‫( ”ﺯ‬za) comes together with “‫( ”ﺍ‬hamza), have a
connotation of harshness, and narrowness.

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 Istabrak ‫ﺍﺳﺗﺑﺭﻕ‬
ٌ ‫( ”ﺍِ ْﺳﺘَ ْﺒ َﺮ‬istabraq): ‘thick silk cloth’. Some say that it is a thick silk cloth on which there is gold
“‫ﻕ‬
embroidery.

The Quran says

18:31 Clothes of silk and embroidery ‫ﻨﺪ ٍس َوإِ ْﺳﺘَْﺒـَﺮٍق‬
ُ ‫ُﺳ‬

ٌ ‫( ”ﺑَ َﺮ‬baraq)
The author of Taj-ul-Uroos reports that, according to an author Jowhari, the word’s root is “‫ﻕ‬
meaning lightning. If so, then it may carry the connotation of bright as lightning.

Is-haaq َ‫ﺍ ِ ﺳْ َﺤ ﻖ‬
Two sons of Ibrahim have been mentioned in the Quran. The elder one, Ismail, was from his wife
ْ ‫( ”ﺍِﺳ ْٰﺤ‬is-haaq), was from his wife Sarah.
Haajar and the younger son, Ishaaq “‫ﻖ‬

Ismail settled in the valley of Hijaz and Is-haaq led the Palestinians. God has mentioned Is-haaq in the
category of messengers.

and that which was bestowed (revealed) unto ‫ﻴﻞ َو إِ ْﺳ َﺤ َـﻖ‬ ِ ِ ‫أَم ﺗَـ ُﻘﻮﻟُﻮ َن إِ ﱠن إِﺑـﺮ ِاﻫ‬
2:140
Ibrahim, Ismail and Is-haaq َ ‫ﻴﻢ َو إ ْﲰَﺎﻋ‬
َ َْ ْ

The Israelite messengers were from among their progeny.

A-S-R ‫ﺍﺱﺭ‬
Ibn Faris says that the basic meaning of this root is to stop, or to imprison someone.

“‫( ”ﺍَ ْﻻَ َﺳﺎ ُﺭ‬al-asaru): the string or shoelace by which something is bound.
“‫( ”ﺍَ ْﻻَ ْﺳ ُﺮ‬al-asru): to bind something with a rope etc. It also means ‘to be bound’, ‘form’ and ‘creation’.
“‫( ”ﺍَ ْﻻَ ِﺳ ْﻴ ٌﺮ‬al-aseer): a prisoner, a tied up man.

The plural is “‫ﺉ‬ ِ ‫( ”ﺍُ َﺳ‬asariy) or “‫ﺉ‬

َ ‫ﺎﺭ‬ َ ‫( ”ﺍَ ْﺳ َﺮ‬asariy).

The connotation of tying can also indicate meanings like ‘strong’ and ‘stable’.
The Quran has used the word “‫ﺉ‬ ِ ‫( ”ﺍُ َﺳ‬usara) for ‘prisoners’.
َ ‫ﺎﺭ‬

The Quran says:

‫ُﺳ َﺎرى‬ ِ
2:85 And when they come before you as prisoners َ ‫َوإن ﻳَﺄﺗُﻮُﻛ ْﻢ أ‬
76:29 We created them (human beings) and bound their “asr” strongly ‫َﺳَﺮُﻫ ْﻢ‬
ْ ‫ﺎﻫ ْﻢ َو َﺷ َﺪ ْدﻧَﺎ أ‬
ُ َ‫َْﳓ ُﻦ َﺧﻠَ ْﻘﻨ‬
In this sense asr means the human body, or its form.

In the light of modern day science, it is seen that this points towards a very important fact. We cannot feel
something if it doesn’t have a form. Science tells us that matter in reality is not something solid. This is a
conglomeration of atoms which cling to each other or are bound together according to some laws of
nature or of God, and if this binding force was to be absent, then nothing would have a shape or form.
Thus it is this asr or mutual binding force which gives form to things.

Sir James Jeans says that everything is connected, by “bottled up waves”.

Nawab Siddiq Hasan Khan writes that in words where a sin “‫ ”ﺱ‬appears along with a hamza “‫”ﺃ‬, a
connotation of strength and intensity is present.

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 Israel ‫ﺍﺳﺮﺍﻳﻞ‬
This was the title of Yaqoob as in 3:94. For details, see the heading “Yaqoob”. For Bani Israel, see the
heading “Bani Israel”.

A-S-S ‫ﺍﺱﺱ‬
Ibn Faris says that its basic meaning is for something to remain in its place, or to be well-established.

“ ‫( ”ﺍَ ْﻻَﺱﱡ‬al-assu) or “ ُ‫( ”ﺍَ ْﻻَ َﺳﺎﺱ‬al-asaasu) is the foundation of a building. Plural is “ ٌ‫( ”ﺍَ َﺳﺎﺱ‬asaasu).
“ ُ‫( ”ﺍَ ْﻻَ ِﺳﻴْﺲ‬al-asysu): the core of something;
“ ُ‫( ”ﺍَﻟﺘﱠﺎ ِﺳﻴْﺲ‬at-tasisu) is to lay the foundation of a building.

Nawab Siddiq Hasan Khan writes that in words where a sin “‫ ”ﺱ‬appears along with a hamza “‫”ﺃ‬, a
connotation of strength and intensity is present.

Surah At-Tauba says:

‫ﺲ َﻋﻠَﻰ اﻟﺘﱠـ ْﻘ َﻮى‬ ِ ‫ﱠ‬
9:108 A mosque which is founded on (based on) taqwa َ ‫أَﺑَ ًﺪا ﻟ َﻤ ْﺴﺠ ٌﺪ أُ ﱢﺳ‬
“ ‫( ”ﺍَ ْﻻَﺱﱡ‬al-assu) is also used to describe the human heart, and also the dust or ashes that are left behind by
a departing caravan. This actually signifies some influence or mark of something.

ِ ‫( ” ُﺧ ْﺬﺍَﺱﱡ ﺍﻟﻄﱠ ِﺮﻳ‬khuzassu tareeq) is said to someone when he is told to reach the destination with the help
“‫ْﻖ‬
of the right indications or markings along the road.

A-S-F ‫ﺍ ﺱ ﻑ‬
Ibn Faris says it means to lose something and then feel sorrow and longing for it.

ْ ‫( ”ﺍَ ْﻻَ َﺳ‬al-asaf): the great grief and sorrow one feels on losing something or someone.
“‫ﻒ‬

Nawab Siddiq Hasan Khan writes that in words where a sin “‫ ”ﺱ‬appears along with a hamza “‫”ﺃ‬, a
connotation of strength and intensity is present.

Surah Al-Ahzaf says that the following about Moosa (Moses) when he came back towards his nation:
7:150
And when Moosa came back he was furious and in ‫ﻀﺒَﺎ َن أ َِﺳ ًﻔﺎ‬
ْ ‫ﻮﺳﻰ إِ َﱃ ﻗَـ ْﻮِﻣ ِﻪ َﻏ‬
َ ‫َوﻟَ ﱠﻤﺎ َر َﺟ َﻊ ُﻣ‬
sorrow

According to Raghib, it means the boiling of one’s blood due to vengeful emotions.

َ ‫( ” َﻏ‬ghazab). And if is felt for a

If one feels this way for someone beneath his position, it is called “ ٌ‫ﻀﺐ‬
ٌ ْ
superior/higher person, it is called “‫( ”ﺣُﺰﻥ‬huzn).

The Quran says the following about Allah:

43:55 When they unpleased Us, We punished them for their crimes. ‫آﺳ ُﻔﻮﻧَﺎ اﻧﺘَـ َﻘ ْﻤﻨَﺎ ِﻣْﻨـ ُﻬ ْﻢ‬
َ ‫ﻓَـﻠَ ﱠﻤﺎ‬
For the details around the subject of unpleasing Allah, see the topic of (Gh-Zd-B).

In surah Yusuf, Yaqoob says:

12:84 O how I grief for Yosef. ‫ﻒ‬
َ ‫ﻮﺳ‬
ُ ُ‫َﺳ َﻔﻰ َﻋﻠَﻰ ﻳ‬
َ ‫ﻳَﺎ أ‬
In ordinary circumstances, therefore, it means woe and sorrow.

“‫( ”ﺍَﺭْ ﺽٌ ﺍَﺳِ ْﻳ َﻔ ٌﺔ‬arzun asifah): that land which is barren.

“ ُ‫( ”ﺍَ ْﻟﺟَ َﻣ ُﻝ ْﺍﻻَﺳِ ﻳْﻑ‬aljamalu al-asifu): the camel which doesn’t fatten (Ibn Faris).

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“ ُ‫( ”ﺍَ ِﺳﻴْﻒ‬asifu) also means slave, because the slave is always sorrowful about the loss of his freedom.

Besides this, this word is also used for one who becomes sad easily.

Ismail ‫ﺍﺳ ﻣَ ﻌﻳﻝ‬

The Quran mentions the two sons of Ibrahim. Ismail was the elder son who was from the first wife Hajar.
He is the one whom Ibrahim meant to sacrifice, in accordance with a dream from Allah (37:102)

But God kept him alive for a lifetime of sacrifice instead of the immediate sacrifice. (37:107)

That great sacrifice was the (re) birth of the Ka’aba (the House of God) and its safe keeping. As such,
both father and son (Ibrahim and Ismail) together built the Ka’aba (21:127). Afterwards, Ismail settled
there for its safe keeping, and God endowed him with Messenger hood (2:136), and called him “ ‫ِﻕ‬ ُ ‫ﺻَﺎﺩ‬
‫( ”ﺍ ْﻟ َﻭﻋْ ِﺩ‬sadiq-ul-wa’di) 19:54.

Ismail is a combination of the Hebrew word “shamah” (to listen or obey) and the word “ahl” the people
of God. Since his birth was in answer to Ibrahim’s prayer, his name was Ismail (or one who listens or
obeys God).

The last Messenger Muhammad was born among his descendants.

A-S-N ‫ﺍ ﺱ ﻥ‬
“ ُ‫( ”ﺍَﺳَﻥَ ﺍ ْﻟﻣَﺎ ُء َﻳﺎْﺳُﻥ‬asanal ma-o yasuun): when the taste, color or smell of something goes bad.
“ ُ‫( ”ﺍَ ْﻻَ ِﺳﻦ‬al-asin): the water which has been petrified as result of being motionless. {T, M, R}

The Quran says the following about the canals in heaven:

47:15 In which there are canals of water which do not deteriorate ِ ‫ﻓِﻴﻬﺎ أَﻧْـﻬﺎر ﱢﻣﻦ ﱠﻣﺎء َﻏ ِﲑ‬
‫آﺳ ٍﻦ‬ ْ ٌَ َ
The meaning is that in a heavenly society, nothing is stagnant. Each and every thing that is useful
circulates.

On the contrary, the society of Jahannum is described as where:

107:7 (And they) Refuse to reach out. ‫ﺎﻋﻮ َن‬
ُ ‫َوﳝَْﻨَـ ُﻌﻮ َن اﻟْ َﻤ‬

The above verse means that, in a society opposite to the Quranic society, people with power take control
over the sources of production, money and things that are beneficial. They stop their circulation or flow
within the people. This is done by those who enjoy power and hegemony, but this results in pollution in
these resources due to lack of motion. (It is not possible for us to comprehend the conditions of next stage
of life in this world but) the Quran also tells us about the Heaven and Hell on this earth. We can see such
societies with our own eyes. The Heaven and Hell in the Hereafter are the basis of our Belief. Quran only
describes them allegorically as in 47:15 and 13:35.

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 A-S-W/Y ‫ی‬/‫ﺍ ﺱ ﻭ‬
Ibn Faris says that “‫( ”ﺍَ ُﺳ ٌﻮ‬asu) basically means to treat an ill condition and it also means to woe and feel
sorrow.

“‫ْﺖ َﻋﻠَ ْﻴ ِﻪ‬ ُ ‫( ”ﺍَ ِﺳﻴ‬aseetu a’laihi): I felt sorry for that.
“ ُ‫ﺱ َﻭ ﺍَ ْﺳﻴَﺎﻥ‬ ٍ َ‫( ” َﺭ ُﺟ ٌﻞ ﺍ‬rajlun asi wa asyan): a grieving man.
“‫ﺱ‬ ٍ َ ‫ﻻ‬ْ َ ‫ﺍ‬ ” (al-as): a physician or doctor.
ٌ“‫( ”ﺍِ ْﻣ َﺮﺍَﺓٌ ﺍَ ِﺳ ْﻴﺔ‬imratun aseeh): a grieving woman.
“ٌ ‫ﺼ ْﻴﺒَ ٍﺔ ﺗَﺎْ ِﺳﻴَﺔ‬ ِ ‫( ”ﺍَﺳﱠﺎﻩُ ﺑِ ُﻤ‬as-sahu bimuseebatin ta’aseyah): sympathized with him in his woe
“‫ﺊ‬ َ ‫( ”ﻓَﺘَﺎ َ ﱠﺳ‬fata’as-saya): so he got solace

The Quran says:

ِِ ِ
5:26 Therefore, don’t be grieved at the destruction of the nation of faseqeen ‫ﲔ‬ َ ْ‫ﻓَﻼَﺗَﺄ‬
َ ‫س َﻋﻠَﻰ اﻟْ َﻘ ْﻮم اﻟْ َﻔﺎﺳﻘ‬

Raghib says that “‫( ”ﺍَﺳًﻲ‬asann): sorrow and “ٌ‫( ”ﺗَﺎْ ِﺳﻴَﺔ‬tasiya): to remove that sorrow.
As such, “‫( ”ﺍَ ْﻻَ ْﺳ ٌﻮ‬al-aswu) also means a healing medicine.

“ٌ ‫( ”ﺍَ ْﻻَ ِﺳ ْﻴﺔ‬al-asiyatun): medicines, which is the plural of “‫( ”ﺍَ ْﻻَ ُﺳ ﱡﻮ‬al-asu). “ ‫( ”ﺍَ ْﻻَ ِﺳﺊﱡ‬al-asiyo) is the subject
that gets treated.
“‫( ”ﺍ ُ َﺳ ْﻭ َﺗ ُﻪ ِﺑ ِﻪ‬asautohu behi): “I considered it to be an example to be followed”.

Raghib says that “ٌ ‫( ”ﺍِ ْﺳ َﻮﺓ‬asa) or “ٌ ‫( ”ﺍُ ْﺳ َﻮﺓ‬uswatun) is the condition of a person while obeying a command
whether good or bad, pleasant or unpleasant. Besides this, it also means something that gives solace to a
grieving man, something that mitigates his sorrow, something that can be the answer to one’s troubles.
{T}{R}

Those who were weak and unstable during the Ahzaab battle were told:
ِ ِ
33:21 you should have done what Allah’s Messenger did ْ ‫ﻟَ َﻘ ْﺪ َﻛﺎ َن ﻟَ ُﻜ ْﻢ ِﰲ َر ُﺳﻮل اﻟﻠﱠﻪ أ‬
ٌ‫ُﺳ َﻮةٌ َﺣ َﺴﻨَﺔ‬

In other word, the way in which he faced all troubles according to the laws of God and with solidarity and
strong will, you should do likewise. His example was the best example for you. You should have found
solace in it. Likewise, it has been mentioned about Ibrahim at another place that he told the opponents of
God’s order publicly that “there is no relationship between you and me.”

In this context it was said:

In Ibrahim and those who were with his, is a ِ ‫ﻗَ ْﺪ َﻛﺎﻧَﺖ ﻟَ ُﻜﻢ أُﺳﻮةٌ ﺣﺴﻨﺔٌ ِﰲ إِﺑـﺮ ِاﻫ ﱠ‬
60:4
balanced example for you ُ‫ﻳﻦ َﻣ َﻌﻪ‬
َ ‫ﻴﻢ َواﻟﺬ‬
َ َْ ََ َ َ ْ ْ ْ

This act of Ibrahim and his companions is an example for you to follow. This will redress your sorrow.
As such, the believers have been told at many places in the Quran, to not keep any relation with the
opponents of God’s order. They are told to not make them their confidantes.

3:118 Don’t make anyone as confidantes except your own (believers). ‫ﱠﺨ ُﺬواْ ﺑِﻄَﺎﻧَﺔً ﱢﻣﻦ ُدوﻧِ ُﻜ ْﻢ‬
ِ ‫ﻻَﺗَـﺘ‬

“ُ ‫( ”ﺍَ ْﻟ ُﻤ َﻮﺍ َﺳﺎﺓ‬almu-asato): to consider the other in your place (and strive for as much benefit for him as you
would for yourself, and strive to remove as much ill effect from him as from yourself). It is considered as
sacrifice when you prefer someone else above self.

The Quran teaches sacrifice:

59:9 they prefer others over themself ‫َوﻳـُ ْﺆﺛُِﺮو َن َﻋﻠَﻰ أَﻧ ُﻔ ِﺴ ِﻬ ْﻢ‬

The Quranic social order of Rabubiya (welfare) is based upon this principle.

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 A-Sh-R ‫ﺍ ﺵ ﺭ‬
The basic meanings of this root are ‘heat’ and ‘intensity’. {F}

“‫( ”ﺍَ ِﺷ َﺮ‬ashira), “‫( ”ﻳَﺎْ َﺷ ُﺮ‬yasharu), “‫( ”ﺍُ ْﺷ ًﺮ‬ushran): to be overly proud and vain; to be pleased with oneself.

The term “‫( ”ﺍ ُ َﺷ ُﺭ ﺍ ْﻟ ِﻣ ْﻧﺟَ ِﻝ‬usharul minjal) is used to signify the teeth of a saw, while “‫( ”ﺍَ ْﻟ ِﻤ ْﻨﺸَﺎ ُﺭ‬al-minshar):
“saw”.

As such “‫( ”ﺍَ ْﺷ ٌﺮ‬ashrun) is such a self-liking, that cuts into others; liking oneself in such a way that it
bothers other people, and is disliked; in other words, such pride that goes beyond the norms of human act.

The Quran says:

On the contrary, he is denier of pride.
54:25 ‫اب أ َِﺷٌﺮ‬
ٌ ‫ﺑَ ْﻞ ُﻫ َﻮ َﻛ ﱠﺬ‬
(He is a great denier and a narcissist).

This “‫( ”ﺍَ ِﺷ َﺮ‬ashira) is derived from “‫( ”ﻳَﺎْ َﺷ ُﺮ‬ya-shiro) which means great pride and narcissism.

Al-Ukhdod ‫ﺍﻻﺧﺪﻭﺩ‬
It refers to the army of Zunawas, the ruler of the Tubba nation, who threw the Christians in big, burning
trenches (85:49). For details, see heading (T-B-Ain) and (Kh-D-D).

Al-Aikah ‫ﺍﻻﻳﮑہ‬
The nation towards which Shoaib (Jethro) was sent has been called Ashab-ul-Aikah. 15:78
For details see heading “Shoaib”.

Al-Hijr ‫ﺍﻟﺤﺠﺮ‬
Ismail’s elder son was named Nabayeth. His family is called Nabath (plural Anbat ). The ruins of his
kingdom can be found all over Syria and Arabia. The Torah mentions Nabath in the chapter about the
Messenger Hizqeel. At first, his capitol was Raqeem, but when it was occupied by the Romans, he
migrated to the city of Hijr in the valley of Qura’a. They (the people) have been called Ashab-ul-Hijr in
this context. They denied God’s orders and were involved in Azaaab (God’s punishment).
Since the nation of Samuud was also in the city of Hijr, some historians think that Ashabul-Hijr means
the nation of Samuud. But the guess prevails that Ashab-ul-Hijr means the nation of Nabath whose tales
of rise and fall can still be traced in the ruins of Hijr.

Al-Rass ‫ﺍﻟﺮﺱ‬
Ismail settled in Hijaz. He had twelve sons who were the head of their dynasties. One of them was
Qaidmah. Ashab-ur-Rass are said to be from among his descendants. Some think that it was one of the
tribes of the nation Samuud. In connection with the denial of God’s orders, they have been mentioned at
two places in the Quran (25:48) and (50:12).

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 Ar-Raqeem ‫ﺍﻟﺮﻗﻴﻢ‬
Those young men who were preparing for a celestial revolution while they sought refuge in a cave, have
been mentioned in Surah Al-Kahaf (18:9-26). Details will be found in my book Shola’eh Mastoor.

The city of Raqeem was the capital of the Nabti [Nubia] government during ancient times. When the
Romans conquered Syria and Palestine, this city came to the limelighbut not as Raqeem city but as Petra
city which was called Batra by the Arabs. Modern archaeology has found the ruins. This city was situated
on the highway from Hijaz to Syria. As such, at the time of the revelation (of the Quran), the Arabs were
aware of the tales of the Ashab-ul-Kahaf (Companions of the Cave) or the Ashab-ur-Raqeem
(Companions of Batra) but only so much as was known to the common man.

The Quran (without going into the details) revealed what in fact their purpose was and what people later
took them to be. For more details see heading R-Q-M.

A-Sd-D ‫ﺃﺹﺩ‬
Ibn Faris says that the basic meaning of this root is ‘merging of one thing into another’.

“‫ﺻ ْﺪ‬ ُ ‫( ”ﺁ‬asud): – ‘he closed (the door etc)’.

ِ َ‫( ”ﺍَ ْﻻ‬al-aseed): a cage where animals are kept locked up.
“‫ﺻ ْﻴ ُﺪ‬

The Quran has used “ٌ ‫ﺻ َﺪﺓ‬

َ ْ‫( ” ُﻣﻮ‬musadatun) which means ‘closed’, or ‘constituting of’.

Compilers of dictionaries maintain that it is a part of the root “‫ﺻ ٌﺪ‬

َ ‫( ” َﻭ‬wasad), so we have also mentioned
it there (i.e under the heading W-Sd-D) even though we think that it is a permanent root.

A-Sd-R ‫ﺍ ﺹ ﺭ‬
The basic meaning of this root is to make someone stop or bow, that is, to subjugate somebody {F}.

“‫( ”ﺍَ ْﻻَﺻْ ُﺮ‬al-asr): to tie something up; forcibly stop.{T}

ِ َ‫( ”ﺍَ ْﻻ‬al-aseerato) is a small rope with which the lower part of a tent is bound firmly {M}.
“ُ ‫ﺻ َﺮﺓ‬
“‫ﺻ ُﺮ‬ ِ َ‫( ”ﺍَ ْﻻ‬al-isro): a firm command to which a human being is firmly bound (adherent). It also means
‘burden’.

Surah Al-Araaf says about the Messenger:

7:157 He will ease the burden which mankind has been burdened with ْ ِ‫ﻀ ُﻊ َﻋْﻨـ ُﻬ ْﻢ إ‬
‫ﺻَﺮُﻫ ْﻢ‬ َ َ‫َوﻳ‬

That means that he will lift the severe prohibitions that are unbearable for humans and, in this way, will
give Mankind the real freedom of thought and action.

It is this very “‫( ”ﺍِﺻْ ٌﺮ‬isrun) with which we have been taught to think freely.

The Quran says:

ِ
2:286 And do not burden us with such load ْ ِ‫َوﻻَ َْﲢﻤ ْﻞ َﻋﻠَْﻴـﻨَﺎ إ‬
‫ﺻًﺮا‬

This is the real freedom granted by the Quran. In other words, only God’s orders, nobody else’s, not even
of religious figures or worldly leaders (if their orders are against God’s orders), will be obeyed in this
world (3:78).

Raghib says that “‫( ”ﺍَ ْ ِﻻﺻْ ٌﺮ‬al-isr): those elements which prevent or stop someone from following the path
of virtuousness.

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 A-Sd-L ‫ﺃ ﺹ ﻝ‬
َ َ‫( ”ﺍَ ْﻻ‬al-asl) is the lowest part of something. “‫( ”ﺍَﺻْ ٌﻞ‬asl) is the basis or foundation of something.
“ ْ‫ﺻﻞ‬

ٌ ْ‫( ”ﻓَﺮ‬far-un) which means the highest point of

This word has appeared in the Quran as against “‫ﻉ‬
something.

14:24 Strong foundation and peaks in the heights ٌ ِ‫َﺻﻠُ َﻬﺎ ﺛَﺎﺑ‬
‫ﺖ َوﻓَـ ْﺮ ُﻋ َﻬﺎ ِﰲ اﻟ ﱠﺴ َﻤﺎء‬ ْ‫أ‬

َ ْ‫( ”ﺍِ ْﺳﺘَﺎ‬asta-slah) – ‘it was rooted out’, ‘pulled from its roots’ or ‘cut’. “‫ﺻ ْﻴ ُﻞ‬
“ُ ‫ﺻﻠَﻪ‬ ِ َ‫( ”ﺍَ ْﻻ‬al-aseel) is used for
the time from asr to maghrib (from afternoon till twilight).

The Quran says:

7:205 … Morning and evening… ‫ﻵﺻ ِﺎل‬ ِ
َ ‫ﺑﺎﻟْﻐُ ُﺪ ﱢو َوا‬

Ibn Faris says that it means the time after the evening. This is probably said in the context of the basic
part of the night.

According to Ragib, “‫( ”ﺍَﺻْ ٌﻞ‬as-lun): the basic part of a thing which, if removed, destroys that thing. Thus
ِ َ‫( ”ﺍَ ْﻻ‬al-aseel) because when that ends, the day ends as
the time between asr and maghrib is called “‫ﺻ ْﻴ ُﻞ‬
well.

A-F-F ‫ﺍ ﻑ ﻑ‬
Ibn Faris says it basically means something being unpleasant.

‫( ”ﺍَ ْﻻُ ﱡ‬al-uff) is used for every dirty, acrimonious, and degraded thing, such as dirt, nail pairing, the dirt
“‫ﻑ‬
between the nails, ear wax etc. The word “‫ﺐ‬ ٍ َ‫( ”ﺍُ ْﻓﺘ‬uftabin) is used when you rub off, or blow away dirt or
ash from your clothes.

It seems that in connection with blowing away, “ُ ‫( ”ﺍَ ْﻻُ ْﻓﺘَﻪ‬al-uftah): a coward, or somebody who has
nothing of significance, one who has little wealth, a dirty man.

“ ُ‫( ”ﺍَ ْﻻَﻓَﻒ‬al-afaf): to be tired of.

“‫ﻑ‬ ‫( ”ﺍَ ْﻻَ ﱡ‬al-uf): bad smell.
“‫( ”ﺍُﻑ‬u-ofo): unease, tire of, or due to some pain say “uf.” It is used to express tiredness (of somebody),
‫ﱠ‬
or to degrade somebody “ُ ‫ﺖ ﻟَﻪ‬ ٍ ‫( ”ﺍُ ْﻓ‬uffin lahu) will be used.

About parents, the Quran says:

17:23
Do not degrade them or do not scold them (talk to them ‫ُف َوﻻَﺗَـﻨْـ َﻬ ْﺮُﳘَﺎ َوﻗُﻞ ﱠﳍَُﻤﺎ ﻗَـ ْﻮﻻً َﻛ ِﺮﳝًﺎ‬
‫ﻓَﻼَﺗَـ ُﻘﻞ ﱠﳍَُﻤﺂ أ ﱟ‬
harshly).
Present time is also described by this word, but the Quran has not used it in this meaning.

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 A-F-Q ‫ﺍ ﻑ ﻕ‬
Ibn Faris says it basically means the expanse or polarization between two ends of a thing.

ْ َ‫( ”ﺍَ ْﻻُﻓ‬al-ufaq): corner (horizon). The plural is “‫ﻖ‬

“‫ﻖ‬ ٌ َ‫( ”ﺁﻓ‬aafaqun), meaning everything in between heaven
and earth that is in your visual range.

The Quran says:

41:53
we will show them our signs around the world and also ‫ﺎق َوِﰲ أَﻧ ُﻔ ِﺴ ِﻬ ْﻢ‬
ِ َ‫ﺳﻨُ ِﺮﻳ ِﻬﻢ آﻳﺎﺗِﻨَﺎ ِﰲ ْاﻵﻓ‬
َ ْ َ
within themselves

Meaning is of national and international calamities. It could also mean the external universe and the
human world.

ِ ‫ﻖ ْﺍﻟﺒَ ْﻴ‬
“‫ﺖ‬ ُ ُ‫( ”ﺍُﻓ‬ufaqul bait) is a tent’s front porch.
“‫ﻖ‬ ُ
ٌ َ‫( ”ﻓَ َﺮﺱٌ ﺍﻓ‬farasun ufaq): a delightful horse with amazing speed.
“‫ﻖ ﺍﻟ ﱠﺮ َﺟ ُﻞ‬َ ِ‫( ”ﺍَﻓ‬ufaqir rajul): that he reached excellence in knowledge, nobility and other traits.

Regarding great loftiness and expanse, it is said about the Messenger:

and He found him in great loftiness ِ ِ‫وﻟَ َﻘ ْﺪ رآﻩُ ﺑِ ْﺎﻷُﻓُ ِﻖ اﻟْﻤﺒ‬
81:23 ‫ﲔ‬ ُ َ َ
(God found the Messenger at a high place in character)
(The messenger) is at a high pedestal
53:7 ‫َوُﻫ َﻮ ﺑِ ْﺎﻷُﻓُ ِﻖ ْاﻷ َْﻋﻠَﻰ‬
(of knowledge and humanism).

A-F-K ‫ﺍﻑﻙ‬
Ibn Faris says it basically means to overturn something or divert something from its path.

“‫ﻚ‬َ َ‫( ”ﺍَﻓ‬afak) or “‫ﻚ‬ ُ ِ‫( ”ﻳَﺎْﻓ‬yafiko): to tell a lie, to fabricate, to divert someone from his rightful path {T}.
“‫ﮏ‬ َ َ‫( ”ﺍِ ْءﺗَﻔ‬i’tafak): can hold the connotation of deviating from the right path and fabricating lies.
“‫ﺎﺕ‬ ُ ‫( ”ﺍﻟ ُﻤ ْﺆﺗَﻔِ َﮑ‬al-mutafikaat) also mean the winds which have deviated from their right path, therefore it
may mean those dwellings (those who live in them) who have not stayed on the right path or who perform
wrong deeds, fabricated lies. The Quran’s style reflects that they were certain dwellings where people
lived and got destroyed.

They will say this is the same lie which has been ِ ٌ ْ‫ﻓَﺴﻴـ ُﻘﻮﻟُﻮ َن ٰﻫ َﺬا اِﻓ‬
46:11
fabricated since old times ٌ‫ﮏ ﻗَﺪ ْﱘ‬ ْ ْ ََ
54:2 The lie that has been perpetrated since old times ‫ِﺳ ْﺤٌﺮ ُﻣ ْﺴﺘَﻤﱡﺮ‬
ِ

In Surah An-Noor the Quran warns the muslims not to fabricate false accusations and not to propagate
such things in society (24:18, 24:4). It has also related an instance in this regard when a group falsely
accused another group:
The people who have fabricated these lies is a group ِْ ِ‫اِ ﱠن اﻟﱠ ِﺬﻳﻦ ﺟﺎﺋُـﻮا ﺑ‬
24:11 ‫ﺼﺒَﺔٌ ِﻣْﻨ ُﮑ ْﻢ‬ ِ ْ‫ﺎﻻﻓ‬
ْ ‫ﮏ ُﻋ‬ ْ َ َْ
among you

In this entire narration the Quran does not mention as to who it was who was falsely accused. It has only
said that when the news (which was fabrication of false accusation) reached the momineen, they should
ٌ ‫( ” ٰﮨ َﺬﺍ ﺍِ ْﻓ‬haaza ifkun mubeen) in 24:14, or “‫َﺎﻥ َﻋ ِﻈ ْﻴ ٌﻢ‬
have reacted by saying “‫ﮏ ُﻣﺒِﻴ ٌْﻦ‬ ٌ ‫( ” ٰﮨ َﺬﺍ ﺑُ ْﮩﺘ‬haaza buhtanun
azeem) in 24:16 this is the same thing which has been clarified at another place by saying that when some
faasiq tells you something, then investigate it (47:6).

Only this much has been said by the Quran but this event has been referred to Aisha (one of the wives of
the messenger) and a whole story seems to have been built around it. It has said that even the Messenger
himself was very troubled about this event, so much so that he had sent Aisha to her parents’ house and
only when God had absolved her through a verse, had he brought her back.

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It can be clearly seen that it was a fabricated tale, which was fabricated with ulterior motive. But we
Muslims treat it as an historical event. When the opponents of Islam argue about it we tend to get angry,
although in answer to such allegations we must say what the Quran has said:
24:12 This so-called event is an open lie and a big accusation ‫ﲔ‬ ٌ ْ‫ٰﻫ َﺬا اِﻓ‬
ٌْ ِ‫ﮏ ُﻣﺒ‬

The Quran says about the staff of Moosa:

7:117 it destroyed (devoured) all that they had created ‫ﻒ َﻣﺎ ﻳَﺄْﻓِ ُﻜﻮ َن‬
ُ ‫ﺗَـ ْﻠ َﻘ‬

In surah As-Saff’at it is said about the lying deniers:

37:86 Do you want to (go on) a diversion……. ‫أَﺋِْﻔ ًﻜﺎ‬

Surah Ash-Shura says:

26:222 Sinful liars ‫ﺎك أَﺛِﻴ ٍﻢ‬
ٍ ‫أَﻓﱠ‬

The Quran has explained this in surah Al-Jasiya by saying:

ِ ِ ِ ِ ِ
he listens to the laws of God, which are presented before
ْ‫ْﱪا َﻛﺄَن ﱠﱂ‬
ً ‫ﻳَ ْﺴ َﻤ ُﻊ آﻳَﺎت اﻟﻠﱠﻪ ﺗـُْﺘـﻠَﻰ َﻋﻠَْﻴﻪ ﰒُﱠ ﻳُﺼﱡﺮ ُﻣ ْﺴﺘَﻜ‬
45:8 him, then through pride, insists on what he believes, as
if he didn’t even hear the laws of God ‫ﻳَ ْﺴ َﻤ ْﻌ َﻬﺎ‬

ٌ ‫( ”ﺍِ ْﻓ‬ifkun): to overturn something, to change something from how it should have been like. Raghib too,
“‫ﻚ‬
thinks it has this meaning.

In this context, it appears in surah Az-Zariyat:

‫ﻚ‬ ِ
51:9 One only turns away when he himself wants to turn away َ ‫ﻚ َﻋْﻨﻪُ َﻣ ْﻦ أُﻓ‬
ُ َ‫ﻳـُ ْﺆﻓ‬

This means that if one is willing, only then he can be turned away (from some teaching, belief etc.).

This points to a great fact that God doesn’t lead anyone astray; it is man himself who lets him be led
astray. God’s law ordains that one who wants to go astray is not forced to select the right path. The
initiative is in Man’s hands. Whatever he does, right or wrong, God’s law accordingly is applied on him.
If he becomes hard like stone, then every glass that strikes him will be blown to smithereens, and if he
becomes delicate like glass, then even a small stone will be enough to shatter it. God does not change
one’s direction forcibly.

61:5
When they went astray then A’s law (the laws of nature) ‫غ اﻟﻠﱠﻪُ ﻗـُﻠُﻮﺑـَ ُﻬ ْﻢ‬
َ ‫ﻓَـﻠَ ﱠﻤﺎ َزاﻏُﻮا أ ََزا‬
turned their hearts….”

5:75 the dwellings that were overturned ‫َﱏ ﻳـُ ْﺆﻓَ ُﻜﻮ َن‬
‫أﱠ‬

“ُ ‫( ”ﺍَ ْﻻَﻓِ َﻜﺔ‬al-ifkatoh): the draught years. {T}{R}

“‫ﻙ‬ َ ْ‫( ”ﺍَ ْﻟ َﻤﺎْﻓًﻮ‬al-mafuk) is a place which is barren, due to lack of rain {T, R}.

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 A-F-L ‫ﺍﻑﻝ‬
“ً‫( ”ﺍَﻓَ َﻞ ﺍْﻟَﻘَ َﻤ ُﺮ ﺍﻓُﻮْ ﻻ‬afalal qamaro ufula): the appearance and disappearance of the moon (or other heavenly
bodies).

“‫( ”ﺍَ ْﻟ ُﻤﻮْ ﻓﱢ ُﻞ‬al-muaffil): defective or weak.

“‫ﻱ‬ ِ ْ‫( ” َﺭ َﺟ ٌﻞ َﻣﺎ ٍء ﻓُﻮْ ُﻝ ﺍﻟﺮﱠﺍ‬rajaloon ma fulur ra’ee): a dim witted man.

Raghib says that “‫( ”ﺍَ ْﻻَﻓُﻮْ ُﻝ‬al-ufool): the sinking of bright stars.

Ibn Faris says it means sinking as well as to become small or dim.

The Quran says Ibrahim deliberated deeply over the system of the universe. He studied them (the
heavenly bodies) and their strengths deeply.

and in this way we showed Ibrahim the highs and ِ ‫ﻚ ﻧُِﺮي إِﺑـﺮ ِاﻫﻴﻢ ﻣﻠَ ُﻜﻮت اﻟ ﱠﺴﻤﺎو‬
ِ ‫ات َواﻷ َْر‬
‫ض‬ ِ
6:75 َ َ َ َ َ َْ َ ‫َوَﻛ َﺬﻟ‬
lows of the universe

In this way strengthened his belief in God. As such, he saw the stars, deliberated on the moon, the sun and
found out that at one time they burn very bright but at other times they are lost in darkness. As such, these
things, which are subject to change, could not be his god. Only that which is not subject to change could
be his God.

Therefore, he said:
‫ﲔ‬ ِِ ‫ﻻ أ ُِﺣ ﱡ‬
6:75 I am not ready to worship things which are subject to change َ ‫ﺐ اﻵﻓﻠ‬
‫ض‬ ِ
6:79 For me, God is one who is the Creator of all of them َ ‫ﻓَﻄََﺮ اﻟ ﱠﺴ َﻤ َﺎوات َواﻷ َْر‬

This declaration that something which is subject to change cannot be worshipped points to a great reality.
The basic characteristic of personality is that it is not subject to external factors, in the words of Bergson
[the famous French philosopher (1859-1941)], this is “changelessness in change”. Therefore, God, which
is the most complete and perfect personality will be totally devoid of change. Therefore, that which is
subject to change or “‫( ”ﺍَﻓَ ُﻞ‬afal) cannot be God.

Change is against the basic traits of personality. A person, whose personality is groomed, also bears this
characteristic. He becomes firm in his principles and is not affected by external influences (like a weather
cock). This is what is called firmness of belief and solidarity of actions. Such are the men who can be
trusted. Those men whose God is not “‫( ”ﺍَﻓَ ُﻞ‬afal) are not “‫( ”ﺍَﻓَ ُﻞ‬afal) either. Like God, like individual or
nation. The concept of God has a deep impression on a man’s personality or that of a nation. The concept
of God, as presented by the Quran, is that the believers can be matched by no other, neither in strength
and solidarity, nor in honor.

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 A-K-L ‫ﺃ ﻙ ﻝ‬
Ibn Faris says that this root basically means to diminish gradually, like when you eat a thing, it gets
diminished gradually.

Hence “‫( ”ﺃَ ُﻛ ُﻞ‬akul): to chew something and then eat it. Something which one drinks or swallows without
chewing is not called “‫( ” َﻣﺎْ ُﻛﻮْ ٌﻝ‬ma-kool), “‫( ”ﺃَ ْﻟ َﻤﺎ ُﻛﻮْ ٌﻝ‬al-makool): an animal which is eaten by a wild beast.

Surah Al-Kahaf says:

ٍ ‫ﻒ ﱠﻣﺄْ ُﻛ‬
‫ﻮل‬ ٍ‫ﺼ‬
105:5 eaten, and cut (into small pieces of ) fodder ْ ‫َﻛ َﻌ‬

Hence it means fodder or leaves eaten by insects (moth-eaten).

“‫( ”ﺃَ ْﻻَ ِﻛ ْﻴ ُﻞ‬al-akeel): a king and “‫( ”ﺃَ ْﻟ َﻤﺎ ُﻛﻮْ ُﻝ‬al-makool) are the subjects. “‫( ”ﺃَ ْﻻَ ُﻛﻮْ ٌﻝ‬al-ukul) is generally used for
fruits but any part of plants that is eaten is “‫( ”ﺃَ ْﻻَ ُﻛﻮْ ٌﻝ‬al-ukul).

About the Jannah the Quran says:

13:35 its fruits will always remain (it will always have, or bear, fruit) ‫أُ ُﻛﻠُ َﻬﺎ َدآﺋِ ٌﻢ‬

Provisions (rizq), intellect, opinion, and profound intellect are also called “‫( ”ﺍَ ْﻻُ ُﻛ ُﻞ‬al-ukul).

“‫( ”ﺁ ُﻛ ُﻞ‬aakul) actually means “to eat”, but it also means “to take”:
3:129 do not “take” (charge) interest ‫ﻻَ ﺗَﺄْ ُﻛﻠُﻮاْ اﻟﱢﺮﺑَﺎ‬

Raghib writes that “‫( ”ﺃَ ُﻛ ُﻞ ْﺍﻟ َﻤﺎ ٌﻝ‬akal maal) means charity because most of one’s money is spent on edibles
and for meeting economic needs.

In surah Al-Ma’ida it is said in reference to haram (forbidden) items:

5:3 Carrion, unless you do a proper zibah [slaughter] ‫أَ َﻛ َﻞ اﻟ ﱠﺴﺒُ ُﻊ إِﻻﱠ َﻣﺎ ذَ ﱠﻛْﻴﺘُ ْﻢ‬

Carrion is an animal which has been devoured partly by beasts, and there is still life in it. This is followed
by that if you slaughter in the Islamic way while saying Allah’s name (but not cutting off the throat
completely)) then it is allowed. If beasts have eaten it (some animal) completely, then there is no
question of it being haram or halal (i.e. permissible or not). And if the animal has died then it becomes
haram (forbidden).

A-L ‫ﺃ َ ْﻝ‬
This is used to specify a particular thing, exactly as “the” or “this” is used in English. “‫( ” َﺭ ُﺟ ٌﻞ‬rajul) is
some man. “‫( ”ﺍﻟ ﱠﺮ ُﺟ ٌﻞ‬al-rajul) is “the” or “this” man. The closest English expression is the Definite Article
‘the.’ Following examples will clarify its usage:

- First mention or talk about someone/something is used ordinarily. Then, when mentioned again,
“al” is added as prefix.

Example:
73:15 we sent a Messenger to Firoun ‫َﻛ َﻤﺎ أ َْر َﺳﻠْﻨَﺎ إِ َﱃ ﻓِْﺮ َﻋ ْﻮ َن َر ُﺳ ًﻮﻻ‬
73:16 Then Firoun disobeyed this Messenger َ ‫ﺼﻰ ﻓِْﺮ َﻋ ْﻮ ُن اﻟﱠﺮ ُﺳ‬
‫ﻮل‬ َ ‫ﻓَـ َﻌ‬

Here, “‫( ”ﺍﻟ ﱠﺮﺳُﻮ َﻝ‬ar-rasul): the afore-mentioned rasul.

To mention something/someone which or who the listener is already familiar with

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For instance:
9:40 When the two were inside that cave ‫إِ ْذ ُﳘَﺎ ِﰲ اﻟْﻐَﺎ ِر‬

Here at first no cave was mentioned. It has been called “al-ghaar” even the very first time. This means
that the listeners knew which “ghaar” or cave was being mentioned.

- When time or period is being fixed. As in

5:3
During this period, we have completed ‫ﺖ ﻟَ ُﻜ ْﻢ ِدﻳﻨَ ُﻜ ْﻢ‬
ُ ‫اﻟْﻴَـ ْﻮَم أَ ْﻛ َﻤ ْﻠ‬
your deen (way of life or religion)

- When the entire humanity is being discussed, or meaning full or entire as.
Man is created in such a way so as to ‫ﺿﻌِﻴ ًﻔﺎ‬
َ ‫ﻧﺴﺎ ُن‬ ِ ِ
4:28
become overwhelmed with emotions
َ ‫َو ُﺧﻠ َﻖ اﻹ‬
Here the characteristic of the entire human race is being described.

- When all things of its kind have been included in something, also then “al” is used. For example:
‫ﺎب‬ ِ َ ِ‫َذﻟ‬
2:2 This book ُ َ‫ﻚ اﻟْﻜﺘ‬

Here “al-kitab” or this book means the book which includes the special characteristics of all celestial
books.

‫( ”ﻫُ َﻮ ْﺍﻟ َﺤ ﱡ‬huwal haqq): that all specialties of its kind have been included in it.
However the “al” in “‫ﻖ‬

- When something is meant to be referred in context to a particular person, “al” is used. For
example “ُ‫( ”ﺍَ ْﻟ َﻤ ِﺪ ْﻳﻨَﺔ‬al-medina): the city of Medina, The city of the Messenger. With this reference,
that city became well known and famous.

Sometimes, it gives the meaning of “ ْ‫( ”ﺍَﻟﱠ ِﺬﻱ‬al-lazi), for instance “ ُ‫ﱠﺮﺏ‬
ِ ‫( ”ﺍَﻟﻀ‬az-zaribu), which is a person
who beats or hits.

A-L-A ‫ﺃ َ َﻻ‬
This is a combination of hamza for questioning or enquiry, and la of denial.

Quran says:
24:22 Don’t you desire that God should arrange your protection? ‫أََﻻ ُِﲢﺒﱡﻮ َن أَن ﻳـَ ْﻐ ِﻔَﺮ اﻟﻠﱠﻪُ ﻟَ ُﻜ ْﻢ‬

Or:
9:13
Won’t you wage war on those who have not kept their words ‫أَﻻَ ﺗـُ َﻘﺎﺗِﻠُﻮ َن ﻗَـ ْﻮًﻣﺎ ﻧﱠ َﻜﺜُﻮاْ أَْﳝَﺎﻧـَ ُﻬ ْﻢ‬
(promises)?

This is also a word of warning. It is also used to warn or assure somebody. For example:
2:12 Be warned that these (people) are mufsideen ‫أَﻻ إِﻧـ ُﱠﻬ ْﻢ ُﻫ ُﻢ اﻟْ ُﻤ ْﻔ ِﺴ ُﺪو َن‬
Or it is a fact that these people are mufsideen. Both have the same meaning.

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 A-L-F ‫ﺃﻝﻑ‬
Ibn Faris says that the basic meaning is for two things to mix and intermingle with each other.

ٌ َ‫( ”ﺃَ ْﻻ‬alafun) or “ ٌ‫( ”ﺃُﻟ ُ ْﻭﻑ‬ulufun).

ٌ ‫( ”ﺃَ ْﻟ‬alf): ‘one thousand’. Plural is “‫ﻑ‬
“‫ﻒ‬

Since a thousand has four digits, “ ُ‫( ”ﺃَ ْ ِﻻ ْﻟﻒ‬al-ilfu): co-ordination and being intertwined, or a companion
who intermingles. (Or the word “‫ﻒ‬ ٌ ‫( ”ﺃَ ْﻟ‬alfun) is from the word “‫ﻒ‬ ٌ ‫( ”ﺃِ ْﻟ‬ilfun).

“‫( ”ﺃَﻟﱠﻑَ َﺑ ْﻳ َﻧ ُﻬ ْﻡ‬al-lafa bainahoom): “created co-ordination between them” Co-ordination similar to the
intermingling that clouds make with each other.

ِ
24:43
Haven’t you seen how Allah drives the clouds, ُ ‫أَ َﱂْ ﺗَـَﺮ أَ ﱠن اﻟﻠﱠﻪَ ﻳـُْﺰﺟﻲ َﺳ َﺤﺎﺑًﺎ ﰒُﱠ ﻳـُ َﺆﻟﱢ‬
ُ‫ﻒ ﺑـَْﻴـﻨَﻪ‬
adds them together and stacks them in piles?

“ ُ‫( ”ﺃَ ْﻟ ُﻤ َﻮﻟﱠﻒ‬al-mu’allifu): something that is compiled.

“ُ ‫( ”ﺃَ ْﻻُ ْﻟﻔَﺔ‬al-ulfah): to intermingle with each other.
“‫( ”ﺃَ ْﻟﻣ َُﻭ ْﻟ َﻔ ُﺔ ﻗُﻠ ُ ْﻭ ُﺑ ُﻬ ْﻡ‬al-mu-allafat-o qulubuhum): in whose hearts love and brotherhood needs to be kindled.
“ ُ‫( ”ﺃَ ْﻻِﻳ َْﻼﻑ‬al-eelaaf): to familiarize with and make friendly with.

106:1 Collaboration with Quresh ‫ﺶ‬ ِ ‫ِِﻹ َﻳﻼ‬

ٍ ْ‫ف ﻗُـَﺮﻳ‬

As such, it means mutual promises, the agreement which binds two parties together. These were the
agreements between the Quresh and others so that the Quresh (a tribe of Mecca) caravans will not be
looted as they were the keepers of Mecca.

About the Momineen, the Quran says:

you were each other’s enemy, God created
3:103 harmony between you and thus through His ‫َﺻﺒَ ْﺤﺘُﻢ ﺑِﻨِ ْﻌ َﻤﺘِ ِﻪ‬
ْ ‫ﲔ ﻗـُﻠُﻮﺑِ ُﻜ ْﻢ ﻓَﺄ‬ َ ‫إِ ْذ ُﻛﻨﺘُ ْﻢ أ َْﻋ َﺪاء ﻓَﺄَﻟﱠ‬
َ ْ َ‫ﻒ ﺑـ‬
Benevolence you became brothers

Hence the true meaning gets clarified from this. “‫ﻑ‬ٌ ‫( ”ﺃِ ْﻧﺘِ َﻼ‬intilaaf) is a step ahead of co-operation. With
this, individuals intermingle with each other and a spirit of homogeneity prevails. If a society doesn’t
have such relationship between individuals, then that society does not comprise of Monineen or
Believers. Co-operation and homogeneity is the natural outcome or essential result of Imaan (belief).
When different persons have the same purpose in life, their destination is the same, the path is the same,
and then why would not their hearts be intertwined as well?

A-L-K ‫ﺃﻝﻙ‬
Ibn Faris says that the basic meaning of this root is to chew something in the mouth. A message is hence
called “ُ ‫( ”ﺍَ ْﻻَﻟُﻮْ َﻛﺔ‬al-aluk) because it is chewed out from the mouth.

Many people believe that this is the correct root for the word “ُ‫( ” َﻣﻠَـْﻴ َﻜﺔ‬malaika) which according to them
means “angel” or “messenger”, with respect to the meaning of “‫ﻚ‬ ٌ َ‫( ”ﺍَﻟ‬alak) as delivering a message.

“‫( ”ﺍَﻟَ ْﻛﻧِﻲْ ﺍَﻟَﻰ ﻓُ َﻼ ِﻥ‬alikni ala falanin): give him this message from me.

But other researchers think that its root is (M-L-K) which means strength and authority. Raghib thinks
that “ُ‫( ” َﻣﻠَـْﻴ َﻜﺔ‬malaika) is actually plural of “‫( ” َﻣﻠَ ْﻚ‬malak). Those angels, who are entrusted with
administrative duties, are called “‫ ” َﻣﻠَ ْﻚ‬malak and humans who do the planning are called “‫ﻚ‬ ٌ ِ‫( ” َﻣﻠ‬malikun).

Mufti Muhammad Abdohu writes in his explanation of the Quran, (Al-Manar) that it is a fact that
everything has a strength (nucleus) on which the thing depends. Those who do not believe on Wahi
(Revelation) they call it the “physical force” and in the Quranic language it is called “malaikah”. But call

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it whatever you desire, the truth remains the same, and an intelligent person is one whom names do not
prevent from getting to the truth.

Quran calls the “malaika” “messengers”.

22:75
Allah picks messengers from among the ِ ‫ﺼﻄَ ِﻔﻲ ِﻣ َﻦ اﻟْ َﻤ َﻼﺋِ َﻜ ِﺔ ُر ُﺳ ًﻼ َوِﻣ َﻦ اﻟﻨ‬
‫ﱠﺎس‬ ْ َ‫اﻟﻠﱠﻪُ ﻳ‬
malikah and from among ins.

But this (relaying messages) is only one of the duties of the malaika. Comprehensively, they have been
called “‫ﺕ ﺍَ ْﻣ ًﺮ‬ ِ ‫( ” ُﻣﻘﱠ ِﺴ َﻤ‬muqassimateh isran) 51:4. In other
ِ ‫( ” ُﻣ َﺩ ﱢﺑﺭَ ﺍ‬mudabbbiraateh amran) 79:5 and “‫ﺖ ﺍَ ْﺳ ًﺮ‬
words, they are forces or groups which plan and execute different chores. There are different forces at
work in the universe as ordained by God. The forces which bring into practicality those schemes
according to the laws of God have been called “malaika”.

This way the more probable root for “malaika” is M-L-K, instead of A-L-K.

These forces are not free to do what they want at their own will (God has granted this ability only to
Man.) This is why these forces carry out God’s will without fail and without any questioning.

16:50 whatever is said to them, they carry out ‫َوﻳـَ ْﻔ َﻌﻠُﻮ َن َﻣﺎ ﻳـُ ْﺆَﻣُﺮو َن‬

The laws according to which these forces carry out their tasks have been made known to Man. In other
words, Man has been enabled to find out about the laws of nature if he wants to. Therefore, these forces
can be controlled by Man. This is what is meant by the “malaika” bowing before Adam. This is what is
known as conquering Nature.

But “malaika” are not only the forces which act in the external affairs of this world; they also influence
Man’s internal (psychological) life.

It is a fact that those who believe in the raboobiya

‫اﺳﺘَـ َﻘ ُﺎﻣﻮا ﺗَـﺘَـﻨَـﱠﺰُل َﻋﻠَْﻴ ِﻬ ُﻢ‬ ِ‫ِ ﱠ‬
41:30
(sustaining power) of God, and are steadfast in this ْ ‫ﻳﻦ ﻗَﺎﻟُﻮا َرﺑـﱡﻨَﺎ اﻟﻠﱠﻪُ ﰒُﱠ‬
َ ‫إ ﱠن اﻟﺬ‬
belief, have malaika coming down to them saying ‫اﻟْ َﻤ َﻼﺋِ َﻜﺔُ أﱠَﻻ َﲣَﺎﻓُﻮا َوَﻻ َْﲢَﺰﻧُﻮا‬
‘do not have fears or woe of any kind.’

Here, by coming down or “nuzool” means the psychological change that is produced within Man due to
unshaken belief in God’s sustaining power. Contrary to this, forces which produce fear and hopelessness
in Man, whether they are external or psychological, have been called the “Shaitans”.

These were the “malaika” which gave heart to the mujahideen in the fields of Badr and Hunain (8:12
and 9:16).

These are the forces which cause changes in Man’s body till death plays its part (4:97; 16:28). Besides,
malaika are the also the “registrars” of human acts. In other words, they are responsible for the natural
cause and effect of these acts 1(0:21; 43:80). These registers of acts have been referred as malaika, but at
another place it has been mentioned that God himself also takes care of it (19:79); it has also been said
that ‘Man hangs this “register of actions” around his neck’ (17:13; 14). Deliberating on these verses, one
can easily understand that malaika are those celestial forces which create the result of everything
according to God’s law of cause and effect and that result affects human personality.

Since malaika are meta-physical, they are invisible to the human eye (9:40; 9:26). As regarding the
system by which malaika used to bring wahi (Revelation) to the Messengers, we cannot understand how
it was done because that is beyond our comprehension. We are duty- bound to have faith on in it and act
according to it though the greatness and veracity of what has been revealed can be understood with
knowledge. Not only wahi, but also how these forces work is also beyond our comprehension. We can
only know what we feel or see. In other words, we can only understand so far as our senses allow us.

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The Quran says one of the elements of belief (faith) is belief in malaika (2:285), meaning thereby that, in
order to be a Muslim, one must believe in God, the [divinely-revealed] Books, the Messengers and the
Day of Judgment along with belief in malaika. Now, what does belief in malaika mean? It means that
one must have the same concept about them and to hold them in the same esteem (position) as the Quran
has held for them.

About the malaika the Quran says that they bowed (performed sajdah) before Adam (4:43). As said
before, Adam allegorically means the human race. Therefore, their bowing before Man means man can
subjugate them (the forces). Keep the forces of Nature which we have not, as yet discovered or able to
master to one side. Let us talk about the forces which have come to light so far. The correct belief would
be that they are subservient to man.

Therefore, according to the Quran, the nation to whom these forces do not subjugate themselves are not
fit to be in the human race itself leave alone Momineen (Believers) because believers are the best of the
human race. This is a moment of reflection. A nation whose belief (part of its faith) is that these forces
must bow before Man, are today themselves bowing before those forces, nay, even before those who have
subjugated these forces. It is a dismal measure of their degradation.

Remember: Man’s place is such that all forces of the universe must bow before him. And a Momin’s
place is to master these forces for the betterment of Mankind. A little thought is enough to make one
realize that we Muslims in today’s world don’t even enjoy Man’s honor, leave alone a Momin’s honor.

A-L-L ‫ﺃﻝﻝ‬
Ibn Faris says it basically means ‘to sparkle with movement’, and also produce a sound at the same time.

“‫( ”ﺃَ ْ ِﻻ ﱠﻝ‬al-illa): anything that should be honored and its rights fulfilled; for instance, relationships, pity,
neighborliness, pact etc. anything so specified and concluded that it cannot be denied. The real meaning
of this word is ‘to sparkle’.

Besides that, it also means ‘a reason which is protected’. “‫( ”ﺃَ ْ ِﻻ ﱡﻝ‬al-illu): such things in society which are
clear, distinct, and open and need no religion or criterion to be proven true; something that is true and
respectable for all. For instance, good behavior with neighbors or relatives is an established norm in
society and needs no proof.

The Quran says about the Quresh (the tribe to which the Messenger belonged):
They have gone so far in their opposition (that in
your case) they do not even respect or observe
6:8
the norms normally observed in society; nor do ً‫َ ﻳـَﺮْﻗـُﺒُﻮاْ ﻓِﻴﻜُﻢْ إِﻻًّ َوﻻَ ِذ ﱠﻣﺔ‬
they respect any right being sanctimonious.

There was also an indication towards those about whom the Messenger had said:
I don’t demand any compensation for relaying
(God’s) message to you, but you should not go ِ
42:23 ‫َﺟًﺮا إِﱠﻻ اﻟْ َﻤ َﻮﱠد َة ِﰲ اﻟْ ُﻘ ْﺮَﰉ‬ ْ ‫ﱠﻻ أ‬
ْ ‫َﺳﺄَﻟُ ُﻜ ْﻢ َﻋﻠَْﻴﻪ أ‬
so as far in your opposition so as to ignore even
the rights that ordinarily are due a relative

It should be noted that he doesn’t even demand this (right) as a payment for the message (of God). All
Messengers never asked for compensation. They only drew attention to common social rights which
should be respected.

This may also mean that if they were kind among themselves, it can be the return for the Messenger’s
being sent as a messenger because at another place it is said:
34:47 The return that I ask of you is for your own good. ‫َﺟ ٍﺮ ﻓَـ ُﻬ َﻮ ﻟَ ُﻜ ْﻢ‬
ْ ‫َﻣﺎ َﺳﺄَﻟْﺘُ ُﻜﻢ ﱢﻣ ْﻦ أ‬

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 Al-la َ ‫ﺃ َ ﱠﻻ ﺃ َ ْﻥ‬
‫ﻻ‬+

27:31 (the thing is that) you should not mutiny against me. ‫أﱠَﻻ ﺗَـ ْﻌﻠُﻮا َﻋﻠَ ﱠﻲ‬

Sometimes it is preceded by a “‫( ”ﻝ‬laam) and becomes “‫( ”ﻟِﺌَﻼﱠ‬li-alla) which means “so that”
2:150 So that nobody has any argument or reasoning against you. ِ ‫ﻟِﺌَﻼﱠ ﻳَ ُﻜﻮ َن ﻟِﻠﻨ‬
ٌ‫ﱠﺎس َﻋﻠَْﻴ ُﻜ ْﻢ ُﺣ ﱠﺠﺔ‬

Il-la ‫ﺃ ِ ﱠﻻ‬
“‫( ”ﺃِ ﱠﻻ‬Il-la) ordinarily means ‘exept’, ‘but for’, ‘other than’, etc. The following examples will explain:

Example 1:
The whole nation stood up, except Zaid. ‫ﻗَ َﺎم اﻟْ ُﻘ ْﻮُم اِﱠﻻ َزﻳْ َﺪا‬
This means that Zaid is a part of the nation, but he did not stand up.

The Quran says:

2:249 Few among them drank form it. ‫ﻓَ َﺸ ِﺮﺑُﻮاْ ِﻣﻨْﻪُ إِﻻﱠ ﻗَﻠِﻴﻼً ﱢﻣْﻨـ ُﻬ ْﻢ‬

Example 2:
Everyone stood up but the donkey didn’t. ‫ﻗَ َﺎم اﻟْ ُﻘ ْﻮُم اِﱠﻻ ِﲪَ ًﺎرا‬

This means that the donkey is not included among the people of the nation. In other words, nation is one
thing and the donkey another. This is contrary to the first example.

The Quran says:

ِِ‫ِ ﱠ‬ ِ ِ ِ
2:34
Once we told the malaika to bow before Adam, ‫ﻴﺲ‬
َ ‫ﻵد َم ﻓَ َﺴ َﺠ ُﺪواْ إﻻ إﺑْﻠ‬ ْ ‫َوإِ ْذ ﻗُـﻠْﻨَﺎ ﻟﻠْ َﻤﻼَﺋ َﻜﺔ‬
َ ْ‫اﺳ ُﺠ ُﺪوا‬
then they all did so, but Iblees did not.

In other words, Iblees was something else besides the malaika. Hence he was not one of them. Ergo it
means that all malaika except Iblees prostrated. The command towards Iblees gets clarified from other
verses like 7:12.

Likewise, the Quran says

Tell them I demand no compensation for this invitation
‫َﺟًﺮا إِﱠﻻ اﻟْ َﻤ َﻮﱠد َة ِﰲ اﻟْ ُﻘ ْﺮَﰉ‬ ِ
42:23 (to accept Islam): I only want you to respect my rights ْ ‫ﻗُﻞ ﱠﻻ أ‬
ْ ‫َﺳﺄَﻟُ ُﻜ ْﻢ َﻋﻠَْﻴﻪ أ‬
as your relative (or each other’s rights.)

Surah Yunus says:

Then why wasn’t there such a habitat that accepted ‫ﺲ‬ ‫ِﱠ‬ ِ
10:98 peace, so its peace could be beneficial for it, except َ ُ‫ﺖ ﻓَـﻨَـ َﻔ َﻌ َﻬﺎ إﳝَﺎﻧـُ َﻬﺎ إﻻ ﻗَـ ْﻮَم ﻳُﻮﻧ‬
ْ َ‫ﺖ ﻗَـ ْﺮﻳَﺔٌ َآﻣﻨ‬
ْ َ‫ﻓَـﻠَ ْﻮﻻَ َﻛﺎﻧ‬
nation of Yunus?”

Example 3: Sometimes it is used to mean “‫( ”ﻭ‬waw). For instance, as the Quran says:
27:10
In front of Us, Our Messengers do not need to have ‫ي اﻟْ ُﻤ ْﺮ َﺳﻠُﻮ َن إِﱠﻻ َﻣﻦ ﻇَﻠَ َﻢ ﰒُﱠ‬ ُ َ‫ﻒ إِ ﱢﱐ َﻻ َﳜ‬
‫ﺎف ﻟَ َﺪ ﱠ‬ ْ َ‫َﻻ َﲣ‬
any fear, and neither do those (people) who sometimes ٍ
27:11 ‫ﱠل ُﺣ ْﺴﻨًﺎ ﺑـَ ْﻌ َﺪ ُﺳﻮء‬َ ‫ﺑَﺪ‬
transgress and later exchange that evil with virtue.

Example 4: The Quran says:

38:14
None (of the groups among them) was such that it did
َ ‫إِن ُﻛ ﱞﻞ إِﱠﻻ َﻛ ﱠﺬ‬
‫ب اﻟﱡﺮ ُﺳ َﻞ‬
not deny the messengers

All of them denied the Messengers. All of them did so. In other words, “in kullun illa” means all of them.

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Example 5: Sometimes, it is used to mean “if not”. For instance:
Even if you didn’t help him, so what? It is a
9:40
fact that God helped him. ُ‫ﺼَﺮﻩُ اﻟﻠّﻪ‬ ُ َ‫إِﻻﱠ ﺗ‬
َ َ‫ﻨﺼُﺮوﻩُ ﻓَـ َﻘ ْﺪ ﻧ‬

Example 6: Mufti Abdohu (and his dear disciple the late Syed Rashid Raza) have written in Tafseer al
Manar (vol. 1, pp. 404-419) that whenever “illa” appears with God’s will, then it means a total NO. As
in:
When we teach you the Quran, you will ‫ﻨﺴﻰ‬ ِ
87:6
forget nothing
َ َ‫َﺳﻨُـ ْﻘﺮُؤ َك ﻓَ َﻼ ﺗ‬
87:7 Absolutely. God so ordain. ُ‫إِﱠﻻ َﻣﺎ َﺷﺎء اﻟﻠﱠﻪ‬

This has been supported by 18:76.

ِ ‫وﻟَﺌِﻦ ِﺷْﺌـﻨﺎ ﻟَﻨ ْﺬﻫ ﱠ‬
17:86
“if we wanted, we would have taken away َ ‫ﱭ ﺑِﺎﻟﱠﺬي أ َْو َﺣﻴْـﻨَﺎ إِﻟَْﻴ‬
‫ﻚ‬ ََ َ َ َ
what we have sent to you as Wahi
17:87 Absolutely. This is your God’s rahma ‫ﻚ‬َ ‫إِﻻﱠ َر ْﲪَﺔً ﱢﻣﻦ ﱠرﺑﱢ‬
This makes it clear that it was never God’s will that anything in the Quran would be unsafe.

Al-Manar also gives some other examples, such as:

(The Hell-dwellers) will live there as long as the skies ‫ض إِﻻﱠ َﻣﺎ‬ ِ ِ ‫ﺧﺎﻟِ ِﺪ‬
ُ ‫ات َواﻷ َْر‬
ُ ‫ﻳﻦ ﻓ َﻴﻬﺎ َﻣﺎ َد َاﻣﺖ اﻟ ﱠﺴ َﻤ َﺎو‬
َ َ
11:108 and earth remain (and the Heaven-dwellers in Heaven). ٍ‫َﺷﺎء رﺑﱡﻚ ﻋﻄَﺎء َﻏﻴـﺮ َْﳎ ُﺬوذ‬
Nobody can get out of one to go to the other. َْ َ َ َ

Al-lazi ْ ِ‫ﺃ َ ﻟ ﱠ ﺬ‬
‫ﻱ‬
“ ْ‫( ”ﺃَﻟﱠ ِﺬﻱ‬al-lazi): that one (maculine)
“‫( ”ﺃَﻟﱠ َﺬﺍ ِﻥ‬al-lazaan): those two (masculine)
“ َ‫( ”ﺃَﻟﱠ ِﺬ ْﻳﻦ‬al-lazeena): those more than two (masculine)
“‫( ”ﺃَﻟﱠﺘِ ْﻲ‬al-taani): those two (feminine)
“‫( ”ﺃَﻟﱠﺘَﺎ ِﻥ‬al-latee): that one (feminine)
“‫( ”ﺃَ ﱠﻻﺗِ ْﻲ‬al-lati) or (al-layee): those two (feminine).

59:22 Allah is that one, except which there is no God ‫ُﻫ َﻮ اﻟﻠﱠﻪُ اﻟﱠ ِﺬي َﻻ إِﻟَﻪَ إِﱠﻻ ُﻫ َﻮ‬

A-L-M ‫ﺍﻝﻡ‬
“‫( ”ﺍَﻟَ ٌﻢ‬alam) and “ٌ ‫( ”ﺍَ ْﻳﻠَ َﻤﺔ‬ailama): means “pain”. “‫( ”ﺍَﻟِ ْﻴ ٌﻢ‬aleem): someone or something that inflicts pain, or
is “painful”. “‫ﺏ‬ ِ ‫( ”ﺍَﻟِ ْﻴ ُﻢ ْﺍﻟ َﻌ َﺬﺍ‬aleemul azaab) is ia pain that has reached its height.

The writer of Muheet says that the unpleasantness in life is called “‫( ”ﺍَﻟَ ٌﻢ‬alam). The opposite is “ٌ‫”ﻟَ ﱠﺬﺓ‬
(lazza) i.e. enjoyment or pleasure.{M}

“ٌ ‫( ”ﺍَﻟُﻮْ َﻣﺔ‬alumatun) also means meanness. {T}

The Quran mentions “‫ﺏ‬ ِ ‫( ”ﺍَﻟِ ْﻴ ُﻢ ْﺍﻟ َﻌ َﺬﺍ‬aleemul azaab) at several places. It means the result of wrong human
deeds, or the insulting destruction in this life.

Nooh (Noah) told his nation that if they rebel against the laws of God then:
11:26 I fear of a painful azaab (punishment) on you ‫اب ﻳـَ ْﻮٍم أَﻟِﻴ ٍﻢ‬
َ ‫ﺎف َﻋﻠَْﻴ ُﻜ ْﻢ َﻋ َﺬ‬ َ ‫إِ ﱢﱐَ أ‬
ُ ‫َﺧ‬
They faced this punishment in the shape of a great flood which destroyed them.

Surah Al-Baqrah says about the hypocrites (munafiqeen)

‫ﻴﻢ‬ِ ‫وَﳍﻢ ﻋ َﺬ‬
2:10 There will be a painful punishment for them. ٌ ‫اب أَﻟ‬
ٌ َ َُ

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 A-L-He ‫ﺃﻝﻩ‬
Ibn Faris writes that it basically means ‘to accept someone’s subjugation’.

“َ‫( ”ﺃَﻟِﻪ‬aleha), “‫( ”ﺃِﻟَ ْﻴ ِﻪ‬ilaiheh), “ُ ‫( ”ﻳَﺎْﻟُﻪ‬yalah), mean “to seek some one’s refuge in distress”.
“َ‫( ”ﺁﻟِ ْﻴﻪ‬aaleha) also means “to be surprised”.
“َ‫( ”ﺁﻟَﻪ‬aalaha) or “َ‫( ”ﻳَﺎْﻟُﻪ‬yaloh): “to give refuge to someone in distress”, or “to take someone under one’s
protection”. As such “‫ ”ﺍَﻟِﻪَ ﺑِ ْﺎﻟ َﻤ َﻜﺎ ِﻥ‬means “to live in some house peacefully”. {T}

Under these circumstances, “ٌ ‫( ”ﺍِﻟَﻪ‬ilahun) would mean “someone whose refuge may be sought in danger”,
or “someone who can be requested to save one from difficulties and the concept of whose loftiness
َ (laha yaleeheh), which means
surprises one”. Some think that this word has been extracted from “ٌ‫”ﻻﻩَ ﻳَﻠِ ْﻴﻪ‬
“to be lofty in stature and be hidden from the naked eye” {T}.

Some others say that “‫( ”ﺍَﻟَ ِﻪ‬alah): “that person became a slave” and “ُ ‫( ”ﺍَﻟﱠﻬَﻪ‬al-lahahu): “he enslaved him”.
From this come “ٌ‫( ”ﺗَﺎْﻟِ ْﻴﻪ‬taleehun) or “‫( ”ﺗَ ْﻌﺒِ ْﻴ ٌﺪ‬ta’beed) which mean “to enslave”. Also from this we have
“ٌ ‫( ”ﺍِﻟَﻪ‬ilah) which as a verb, turns into “ٌ‫( ” َﻣﺎﻟُﻮْ ﻩ‬maaluhun), as “kitab” and “maktoob”)

This way, “ٌ ‫( ”ﺍِﻟَﻪ‬ilah) would mean ‘a being whose rules must be accepted and whose laws must be
followed and obeyed’.

As such, when the Pharoah told Moosa:

If you accept someone else as your ‫ﲔ‬ ِ ِ َ ‫ﺎل ﻟَﺌِ ِﻦ ﱠاﲣ ْﺬت إِ َﳍﺎ َﻏ ِﲑي َﻷَﺟﻌﻠَﻨ‬
26:29 َ ‫ﱠﻚ ﻣ َﻦ اﻟْ َﻤ ْﺴ ُﺠﻮﻧ‬ َْ ْ ً َ َ َ َ‫ﻗ‬
“ilah” then I will have you imprisoned
Here “ilah” means someone who is in power.

In the same manner, it is said:

Have you wondered about the man who became
25:43
subservient to his own desires(emotions)? ُ‫ﺖ َﻣ ِﻦ ﱠاﲣَ َﺬ إِ َﳍَﻪُ َﻫ َﻮاﻩ‬
َ ْ‫أ ََرأَﻳ‬

Similarly, about God it is said:

He is the One who is in the heights of the skies as ِ ‫َوُﻫ َﻮ اﻟﱠ ِﺬي ِﰲ اﻟ ﱠﺴ َﻤﺎء إِﻟَﻪٌ َوِﰲ ْاﻷ َْر‬
43:84
well as the depths of the universe ٌ‫ض إِﻟَﻪ‬
Or, the one who is the ruler of the skies as well as of this world.

So the word also means ‘the one with power’ or ‘one who rules’.

Since in pagan times, people worshipped the sun and the moon etc. as being powerful, therefore “ٌ ‫”ﺍِ َﻻﻫَﺔ‬
(ilaaha): the moon, while “ٌ ‫( ”ﺍِﻟَﻬَﺔ‬aalaha): the sun. This way, anything which is worshipped is called “ٌ ‫”ﺍِﻟَﻪ‬
(ilah). Even the idols which are worshipped are called “ٌ ‫( ”ﺍِﻟَﻪ‬ilah).

There is a school of thought that says that Allah is a static word, which has not been derived from any
other word, but others say that this word was actually “‫ﺍَ ْﻟـ‬+ٌ ‫( ”ﺍِﻟَﻪ‬al-ilah) that gradually became “‫”ﷲ‬
َ (Allah)
{T}

In the noble Quran, the word “Allah” has been used to describe the identity of Almighty. Therefore, Allah
(the Ilah in the Quran) is that lofty being which is hidden from human eyes, but compared to whose
Greatness human intellect and comprehension are quite disabled. He is the One who rules the entire
universe and whose obedience is a must. And we can obey Him only as per His dictates which He has
endowed us with through wahi (Revelation) and which is now capsuled safely in the Quran.

As such, “‫( ”ﺁ ِﻁ ْﻴﻌُﻮ َﷲ‬ati-ullaha) would mean “follow Allah’s law”. In the same way, whatever takes place
in the universe, takes place according to Allah’s law. The world of meta-physics and this world too (alam
amar, alameh khalq ) are ruled by this law. These laws have been made as He wished them to be, and
they work under his control and authority. This is the “‫( ” ُﺳﻨﱠﺔُ ﷲ‬sunnatul Allah), way of Allah which
undergoes no changes. (The details can be seen under the heading (Sh-Y-A).

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 The Quran is the sum of Allah’s attributes, Allah’s laws, Allah’s orders, Allah’s Tact, Allah’s guidance,
etc. All His teachings have a central point which is His Oneness or "wahdaniya". That is to announce that
nothing except God’s rule is Supreme in the universe.

So far as His composition or form is concerned, that is beyond our grasp because we are all finite and no
finite can comprehend the infinite. However, while remaining within our mental limits, we can have some
idea about Him from His 99 attributes. According to the Quran, the correct Belief is that which is
according to the requirements in the Quran. Those who believe in God according to their own
interpretation are not Believers, as per the Quran. This is a very important point and must be clearly
understood. "God worship” and “virtuous actions” is only right, if done according to the Quran and not
according to what different people, nation or religion thinking.

A-L-W/Y ‫ﻱ‬/‫ﺃ ﻝ ﻭ‬
“‫( ”ﺍَ َﻻ‬ala), “ ْ‫( ”ﻳَﺎْﻟُﻮ‬yaluh), “‫( ”ﺍُﻟُﻭﱠ ﺍﻭُ ﺍﻟِ ًّﻳﺎ‬uluwan wa ilayya): to be short of, to delay, to be lackadaisical, to
abstain:
3:117 these people will not delay in your detriment ً‫ﻻَ ﻳَﺄْﻟُﻮﻧَ ُﻜ ْﻢ َﺧﺒَﺎﻻ‬

“‫ ”ﺍَ ْﻻَﻟِ ﱠﻳ ُﺔ‬means ‘to swear’

“‫ ” ِﺍﻳ َْﻼ ٌء‬is ‘swear to abstain’ e.g. swear not to go near a woman {T}.

those people who for swear to go near their wives ِ ِ ِِ ‫ﻧ‬

2:226
(forswear having sex with their wives) َ ‫ﱢﺴﺂﺋﻬ ْﻢ ﻣﻦ ﻳـُ ْﺆﻟُﻮ َن ﻟﱢﻠﱠﺬ‬
‫ﻳﻦ‬ َ

Surah An-Noor says:

24:22 And they should not forswear helping others. ‫َوَﻻ ﻳَﺄْﺗَ ِﻞ أ ُْوﻟُﻮا‬
From these examples it is clear that this forswearing is of a kind which is harmful to others.

Raghib says that is the characteristic (of such swearing or forswearing). “ُ ‫ ” َﻣﺎ ﺍَﻟَﻮْ ﺗُﻪ‬means “I don’t have the
capacity for it.”
Ibn-ul-Erabi says that it means “to be slack” as well as “to have the capacity and strength” or “to stop” as
well “to endow”. That is why “‫( ”ﺍَ ْﻟ ٌﻮ‬which is the plural): “strength” as well as “endowment” or “gift”.

The Quran says:

which might and strength of your Provider will you belie ِ ‫ي َآﻻ ِء رﺑﱢ ُﻜﻤﺎ ﺗُ َﻜ ﱢﺬﺑ‬
55:13
(which gift and benevolence will you belie)
‫ﺎن‬َ َ َ ‫ﻓَﺒِﺄَ ﱢ‬
At every place, the meaning according to the context will prevail.

Note: “‫( ”ﺍَ ْﻻَ ٌء‬alo-o) as singular as “‫( ”ﺍَ ْﻟ ٌﻮ‬uloo) was not found anywhere else other than in Tajul Uroos. In
other dictionaries, it has appeared as “‫( ”ﺍِ ْﻟ ًﻲ‬ilya), or “‫ﻲ‬ ٌ ‫( ”ﺍِ ْﻟ‬ilyun), although the meaning is still endowment
and strength (capacity).

Allama Hameedud Deen Farahi, while writing in his compilation Ta’leefal Quran page 11, says:
Although “‫( ”ﺍَ َﻻ ُء‬ala-u) is said to mean (with consensus) benevolence, its usage in the Quran and in
Arabic poetry shows that this is not its meaning. Apparently it means “strange workings” for which the
Persian word “miracle” can be used…’

With reference to Johri he says that “‫( ”ﺍَﻻء‬ala’a) means the good qualities. He has presented many
Arabic verses as proof of this.

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 Ilay ٰ‫ﺍﻟﻰ‬
It means “up to”, “towards”, “according to time”, and also “house”.

2:187 then you must fast until night and ‫ﺼﻴَ َﺎم أَِﲤﱡﻮاْ ﰒُﱠ‬
‫اﻟﱠْﻴ ِﻞ إِ َﱃ اﻟ ﱢ‬
17:1 From masjid haram to masjid aqsa ‫ﺼﻰ اﻟْ َﻤ ْﺴ ِﺠ ِﺪ إِ َﱃ ا ْﳊََﺮاِم اﻟْ َﻤ ْﺴ ِﺠ ِﺪ‬ َ ْ‫ْاﻷَﻗ‬

One thing is notable in the above verse. Here the word “‫ ”ﺍﻟﱠ ْﻴ ِﻞ‬means “till the beginning of night”, which
means when the day ends and night begins. The night is not included.

But in regards to the guidance of wudu (ritual ablution), the Quran says:
5:6 up to your elbows ‫إِ َﱃ اﻟْ َﻤَﺮاﻓِ ِﻖ‬
Here, the meaning is including the elbows. Hence this distinction should be noted.

It also means “with”. For instance,

4:2 and don’t devour (usurp) their wealth by mixing it with your own َ‫أ َْﻣ َﻮاﻟِ ُﻜ ْﻢ إِ َﱃ أ َْﻣ َﻮا َﳍُ ْﻢ ﺗَﺄْ ُﻛﻠُﻮاْ َوﻻ‬

It also appears in the meaning of ‘for me, before me’. Like:

12:33
He said: O my Sustainer, jail is much better than what ‫ﱄ ِﳑﱠﺎ ﻳَ ْﺪ ُﻋﻮﻧَِﲏ إِﻟَْﻴ ِﻪ‬
‫ﺐ إِ َﱠ‬
‫َﺣ ﱡ‬
َ ‫ب اﻟ ﱢﺴ ْﺠ ُﻦ أ‬
‫ﺎل َر ﱢ‬
َ َ‫ﻗ‬
they draw me to.

It is also used to mean: “it is for him”

27:33 and it is for you to take the final decision ِ ‫اِ ﻟَﻴ‬
‫ﮏ‬ ْ

Sometimes, it is also used to have the meaning of (ala) which means to talk against someone.
ِ ِ ِ َ َ‫وﻗ‬
17:4 And we had decided this against the Bani Israel َ ‫ﻀﻴْـﻨَﺎ إ َﱃ ﺑَِﲏ إ ْﺳَﺮاﺋ‬
‫ﻴﻞ‬ َ

But it could also mean “We had informed the Bani Israel about it. In the latter case, (ila) would not be
used in the meaning of (ala) but it would mean “towards it”. The word is commonly used in this sense.

Sometimes it is also used to mean “in,” for example:

4:87
He will collect you (all) on the day of qayama ‫ﻟَﻴَ ْﺠ َﻤ َﻌﻨﱠ ُﻜ ْﻢ إِ َﱃ ﻳـَ ْﻮِم اﻟْ ِﻘﻴَ َﺎﻣ ِﺔ‬
6:12

Sometimes, it is also used in the sense of minn, meaning “from”. But such an example is not to be found
in the Quran.

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 Ilyas َ ‫ﺇ ِ ﻟْ ﻴ َﺎ‬
‫ﺱ‬
He has been discussed by the Quran as a messenger:
And Zikriyya,Yahya and Isa and Ilyas. All these ‫ﲔ‬ ِِ ‫وَزَﻛ ِﺮﻳﱠﺎ وَﳛﲕ و ِﻋﻴﺴﻰ وإِﻟْﻴﺎس ُﻛ ﱞﻞ ﱢﻣﻦ اﻟ ﱠ‬
6:85 َ ‫ﺼﺎﳊ‬ َ َ َ َ َ َ َْ َ َ
were the righteous people
‫ﲔ‬ ِ ِ ‫وإِ ﱠن إِﻟْﻴ‬
37:123 And indeed, Ilyas was one of the messengers. َ ‫ﺎس ﻟَﻤ َﻦ اﻟْ ُﻤ ْﺮ َﺳﻠ‬
َ َ َ

In the same surah he has been called “il yaseen”

ِ
37:130 Peace be upon il yaseen َ ‫َﺳ َﻼ ٌم َﻋﻠَﻰ إِﻟْﻴَﺎﺳ‬
‫ﲔ‬

It has been said that the nation towards which it was sent used to worship “Ba-al”.
37:125 Do you worship Ba-al? ‫أَﺗَ ْﺪ ُﻋﻮ َن ﺑـَ ْﻌ ًﻼ‬

He is probably the same Messenger as Elijah in the Torah. Some others think that Ilyas is another name
for messenger Idrees.

But (as it is mentioned under the heading Idrees) if Idrees was among the forefathers of Nooh, then Ilyas
couldn’t be Idrees.

Because in verse 6:85, Ilyas has been told to be from Nooh’s (or Ibrahim’s) progeny, hence he was
probably one of the Bani Israel’s Messengers.

Il Yaseen ‫ﻳ َ ﺎ ِﺳ ﻴﻦ‬
This is another name for Ilyas. For details, see heading “Ilyas”. The Quran uses this name for him in
37:130.

Alayasa-o ُ ‫ﺍ َ ﻟ ْ ﻴ َ ﺴَ ﻊ‬
This is the same Messenger as “Elisha” in the Torah. The Quran, while mentioning him as a messenger in
6:87, has said in 6:90 that they were all given the Book. Besides, he has been mentioned by name in
38:49. Detailed introduction is not given.

Am ‫ﺃ َ ْﻡ‬
It means “or”. At times, it is used for a rhetorical question and, at others, as superfluous.
The following examples will make it clear:

79:27 Is it more difficult to create you or the celestial bodies? َ َ‫َﺷ ﱡﺪ َﺧﻠْ ًﻘﺎ أَِم اﻟ ﱠﺴ َﻤﺎء ﺑـَﻨ‬
‫ﺎﻫﺎ‬ َ ‫أَأَﻧﺘُ ْﻢ أ‬
2:6 It is the same for them, whether you warn them or not. ‫َﺳ َﻮاءٌ َﻋﻠَْﻴ ِﻬ ْﻢ أَأَﻧ َﺬ ْرﺗَـ ُﻬ ْﻢ‬
‫ﺼﲑُ أ َْم َﻫ ْﻞ ﺗَ ْﺴﺘَ ِﻮي‬ ِ ‫ﻗُﻞ ﻫﻞ ﻳﺴﺘَ ِﻮي اﻷ َْﻋﻤﻰ واﻟْﺒ‬
13:16
Ask them whether a blind man and one who can see ََ َ َْ ْ َ ْ
are equal (or rather) can darkness and light be equal? ‫ﱡﻮر‬
ُ ‫ﺎت َواﻟﻨ‬ ُ ‫اﻟﻈﱡﻠُ َﻤ‬
43:52 I am better than this (Am I not better than this?) ‫أ َْم أَﻧَﺎ َﺧْﻴـٌﺮ ﱢﻣ ْﻦ َﻫ َﺬا اﻟﱠ ِﺬي‬
Do you know that the men of the cave and those with ‫ﻒ َواﻟﱠﺮﻗِﻴ ِﻢ َﻛﺎﻧُﻮا ِﻣ ْﻦ‬ ِ ‫َﺻﺤﺎب اﻟْ َﻜ ْﻬ‬
َ َ ْ ‫ﺖ أَ ﱠن أ‬
ِ
َ ‫أ َْم َﺣﺴْﺒ‬
18:9
the tablets were from among our strange signs ‫آﻳَﺎﺗِﻨَﺎ َﻋ َﺠﺒًﺎ‬

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 A-M-Th ‫ﺃﻡﺕ‬
Ibn Faris says it means something which is slim at one end and thick at the other.

“ َ‫( ”ﺍَ َﻣﺖ‬amat), “‫ﺖ‬ ُ ‫( ”ﻳَﺎْ ِﻣ‬ya-mit), “‫( ”ﺍَ ْﻣﺘًﺎ‬umta) mean “to estimate, to assess”.
“‫( ”ﺍَ َﻣﺘَہ‘ ﺍَ ْﻣﺘًﺎ‬amatahu amta): “he intended (to do) this”.
“‫ﺖ‬ ُ ‫( ”ﺍَ ْﻻَ ْﻣ‬al-amt): “small dunes, vicissitude, height and depth” {T, M, R}.

The Quran says:

20:107 Without waves or being uneven ‫َﻻ ﺗَـَﺮى ﻓِ َﻴﻬﺎ ِﻋ َﻮ ًﺟﺎ َوَﻻ أ َْﻣﺘًﺎ‬

“‫( ”ﺍَ ْﻣﺘًﺎ‬amtha) is the opposite of clean and even. It is also used to mean “to oppose” and also “doubt”.

ْ ‫( ”ﺍَ ْﻟ َﺨ ْﻤ ُﺮ َﺣ ُﺮ َﻣ‬al-hamru hurman la amta fiha): Intoxication has been declared

As such, it is said “َ‫ﺖ ﻻَﺍَ ْﻣﺖَ ﻓِ ْﻴﻪ‬
as haram (forbidden). There is no doubt about it.

A-M-D ‫ﺃﻡﺩ‬
Ibn Faris says its basic meaning is “being extreme”.

“‫( ”ﺍَ َﻣ ٌﺪ‬amad): ‘a period (of time)’.

Raghib says that “‫( ”ﺍَ َﻣ ٌﺪ‬amad) and abad are close in meaning as abad is used for an unlimited period of
time and “‫( ”ﺍَ َﻣ ٌﺪ‬amad) has to have an ending.
“‫ﺎﻥ‬ٌ ‫( ” َﺯ َﻣ‬zaman) “time” is used for the beginning or ending or both, of time, but “‫( ”ﺍَ َﻣ ٌﺪ‬amad) is used only
for the last (or extreme) limit of time. {T, M, R}
“‫( ”ﺍَ ْﻻَ َﻣ ٌﺪ‬al-amad): ‘the extreme end of life’.

The Quran says:

he would want a long period of time between him
3:29
and the Day of the Judgment ً ِ‫ﺗَـ َﻮﱡد ﻟَ ْﻮ أَ ﱠن ﺑـَﻴْـﻨَـ َﻬﺎ َوﺑـَْﻴـﻨَﻪُ أ ََﻣ ًﺪا ﺑَﻌ‬
‫ﻴﺪا‬

The compiler of Muheet says that in this verse “‫( ”ﺍَ َﻣ ٌﺪ‬amad): distance.

In 72:25 the word has been used against closeness, where it has been said:
Tell them I do not know whether what I
ِ
72:25 promise you (the Day) is near or whether my ‫ﻮﻋ ُﺪو َن أ َْم َْﳚ َﻌ ُﻞ ﻟَﻪُ َرﱢﰊ أ ََﻣ ًﺪا‬ ٌ ‫ﻗُ ْﻞ إ ْن أ َْد ِري أَﻗَ ِﺮ‬
َ ُ‫ﻳﺐ ﱠﻣﺎ ﺗ‬
Sustainer will extend the period.
As such, it would mean “a long time”.

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 A-M-R ‫ﺍﻡﺭ‬
“‫( ”ﺍَ َﻣ ٌﺮ‬amr): ‘order, situation, matter, work,’ etc. {F}

Ibn Faris also includes “mark” among its basic meanings.

“‫( ”ﺍَ ْﻻَﻣَﺭَ ﺓُ َﻭﺍﻟ ﱠﺗﺎْﻣ ُْﻭ ٌﺭ‬al-amrat-o wat’tamoor): A sign made of small stones in the desert to mark boundaries or
a path. As such, it basically means a mark, a sign, indication pointing towards a way. From this, it has
come to mean ‘consult’.
“‫( ”ﺍَ ْﻻَ ﱢﺗﻣَﺎ ُﺭ‬al-atimaar) means “to discuss”, “to seek advice”.

Surah Airaaf says that the Pharoah discussed the matter of Musa (Moses) with his officials and said:
7:110 So, what do you suggest? ‫ﻓَ َﻤﺎذَا ﺗَﺄْ ُﻣُﺮو َن‬
26:35 So, what do you suggest? ‫ﻓَ َﻤﺎ َذا ﺗَﺄْ ُﻣُﺮو َن‬
65:6 Consult each other ‫َوأَْﲤُِﺮوا ﺑـَﻴْـﻨَ ُﻜﻢ‬

Similarly, surah Al-Qasas says that a man came running from the opposite direction and said to Musa:
The chiefs are discussing among themselves about
28:20
murdering you.
َ ُ‫ﻚ ﻟِﻴَـ ْﻘﺘُـﻠ‬
‫ﻮك‬ َ ِ‫إِ ﱠن اﻟْ َﻤ َﻸَ ﻳَﺄَْﲤُِﺮو َن ﺑ‬

But Tajul Uroos says that here it means ‘to firmly decide’. These days this word means “conference”.

“‫( ”ﺍَ ِﻣ ْﻳ ٌﺭ‬ameer) is the person whose advice is sought. One who leads the blind is also called the same.
“‫( ”ﺍَ َﻣ ٌﺮ‬amar): for something to become more than needed.
“‫( ”ﺍَﻣِﺭَ ﺍﻟﺭﱠﺟَ ٌﻝ‬amir rajul): “that man’s animals became too many (proliferated)”
“‫( ”ﺍَ ْﻻَ ِﻣ ٌﺮ‬al-amir): a man with proliferation.

Ibn Faris says that with this meaning, where in surah Bani Israel it says amirna mutrafeeha in 17:16, it
means “We proliferate wealth for the mutrafeen”. But I think that it means that God’s law in regard to
destruction of nations is that such nations become prone to a life of luxury, demand abundance, lazy and
of capitalist mentality. There is increase of well-to-do people who create imbalances in society and thus
destroy the nation or cause its deterioration.

Where it means an order, the plural is “‫( ”ﺍَ َﻭ ِﻣ ٌﺮ‬awamir), (awamir) and (nawahi), where awamir is the
opposite of nahi) and where it means matter, situation, or accident, or event, then the plural is “‫”ﺍَ ُﻣﻮْ ٌﺭ‬
(umoor), but word “‫( ”ﺍَ َﻭ ِﻣ ٌﺮ‬awamir) appears nowhere in the Quran.

According to these meanings, “‫( ”ﺍَ ْﻻَ ِﻣ ْﻴ ٌﺮ‬al-ameer) would mean a ruler.
2:67 Allah orders you ‫إِ ﱠن اﻟﻠّﻪَ ﻳَﺄْ ُﻣُﺮُﻛ ْﻢ‬
24:62 On a collective matter. ‫َﻋﻠَﻰ أ َْﻣ ٍﺮ َﺟ ِﺎﻣ ٍﻊ‬

“ُ ‫( ”ﺍَ ْ ِﻻ ْﻣ َﺮﺓ‬al-imratu): government. {T}

“ُ‫( ”ﺍِ َﻣﺎ َﺭﺓ‬imaratu) also means the same, that is, government.
“‫( ”ﺍَ ْﻣ ٌﺭ َﻋﻅِ ْﻳ ٌﻡ‬amrun azeem): great incident. {T}

16:33 a decisive stage َ ‫أ َْو ﻳَﺄِْﰐَ أ َْﻣُﺮ َرﺑﱢ‬

‫ﻚ‬
‫ﺖ َﺷﻴْﺌًﺎ إِ ْﻣًﺮا‬ ِ
18:71 a very obnoxious thing َ ْ‫ﺟﺌ‬

“ُ ‫( ”ﺍَ ْﻻَ ْﻣ َﺮﺓ‬al-ammarah) is one who orders a lot, one who disturbs a lot.

12:33 Opinion, willingness, whish ُ‫آﻣُﺮﻩ‬ ُ ‫َﻣﺎ‬

18:82 I didn’t do it willingly ‫َوَﻣﺎ ﻓَـ َﻌ ْﻠﺘُﻪُ َﻋ ْﻦ أ َْﻣ ِﺮي‬

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The Quran uses “‫( ”ﺍَ ْﻣ ٌﺮ‬amr) as against “‫ﻖ‬
ْ َ‫( ” َﺧﻠ‬khalq) or creation in 7:54.

And it has a special meaning to comprehend while its root has to be kept in mind i.e. sign, symbol,
leading the way.

Ibn Faris says its basic meaning is also ‘to nurture’.

As it has been mentioned under the heading (Kh-L-Q), “‫ﻖ‬ ْ َ‫( ” َﺧﻠ‬khalq) also means “to create new things in
new ways”.
ْ َ‫( ” َﺧﻠ‬khalq) is that stage of birth (or creation) when we can feel or sense those things, but obviously
“‫ﻖ‬
there is a stage before this stage as well.

That is when these things are in the process of becoming. This planning stage is about the world of “‫”ﺍَ َﻣ ٌﺮ‬
(amar).

One other thing must be noted here. The universe has many things, such as the sun, the moon, the stars,
the trees etc. Then there is an order in the universe according to which these things operate. This law or
order is also called “amar”. A detailed explanation will be found under the heading (Sh-Y-A).

About the planning situation the Quran says:

when he decides about some planning “amar”
2:117 ُ ‫ﻀﻰ أ َْﻣﺮاً ﻓَِﺈﱠﳕَﺎ ﻳـَ ُﻘ‬
‫ﻮل ﻟَﻪُ ُﻛﻦ ﻓَـﻴَ ُﻜﻮ ُن‬ َ َ‫َوإِ َذا ﻗ‬
then He tells the “amar” to be and it happens

What this “‫( ”ﺍَ ْﻣ ٌﺮ‬amr) is and how it is formulated, we are not able to say.

Our knowledge is confined to a sensory world only, and these things are beyond their purview. The
famous philosopher and thinker Pringle Patterson acknowledges that it is a shortcoming of the English
language that it has only one word for “takhleeq” and that is “creation.” Although the physical world’s
creation and the meta-physical world’s creation demanded that there should have been two separate
words, but no. Quran has done this and used two different words, the words of “khalq” and “amar”,
respectively.

The other part of “‫( ”ﺍَ ْﻣ ٌﺮ‬amr) i.e. the law or God’s order, which is operative in the universe, is before us
and can be known about (in fact, we do know about many scientific facts). But only so far as to know
how the law works in certain cases. Why any law is the way as it is, we are unable to say. For instance,
we know that water flows towards the slope, that is the scientific fact or the law, and we know this, but
we don’t know why this law has been made for water!

The Quran is full of such “amar” i.e. the laws of God:

the sun, the moon, the stars, are all bound in ٍ ‫واﻟﺸﱠﻤﺲ واﻟْ َﻘﻤﺮ واﻟﻨﱡﺠﻮم ﻣﺴ ﱠﺨﺮ‬
ِ‫ات ﺑِﺄ َْﻣ ِﺮﻩ‬
7:54 َ َ ُ َ ُ َ ََ َ َ ْ َ
God’s law or follow God’s law
22:65 ships sail on the seas according to His law ‫ﻚ َْﲡ ِﺮي ِﰲ اﻟْﺒَ ْﺤ ِﺮ ﺑِﺄ َْﻣ ِﺮِﻩ‬
َ ْ‫َواﻟْ ُﻔﻠ‬

In vers 34:12 “izn” and “amar” have been used in homogenous meanings. See heading “Izn”.

The Quran says that just as in the physical world, everything works according to a particular law, and
every result is subject to a particular order. In the same way, in the social world of humans too, the
destruction and rise and fall of a nation also take place according to a law. This is the ‘law of
consequences’ or ‘result of actions’, and this too has been called “amar”

‫ﻚ َﻋﻦ ﺑـَﻴﱢـﻨَ ٍﺔ‬ ِ ِ ‫ﻟﱢﻴـ ْﻘ‬

So Allah decided the matter in the way it got settled, َ ‫ﻀ َﻲ اﻟﻠّﻪُ أ َْﻣﺮاً َﻛﺎ َن َﻣ ْﻔ ُﻌﻮﻻً ﻟﱢﻴَـ ْﻬﻠ‬
َ َ‫ﻚ َﻣ ْﻦ َﻫﻠ‬ َ
8:42
so the fallen one fell, and the survivor survived. ‫َوَْﳛ َﲕ َﻣ ْﻦ َﺣ ﱠﻲ َﻋﻦ ﺑـَﻴﱢـﻨَ ٍﺔ‬

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Meaning thereby that whosoever has to be destroyed will be destroyed according to a law and whoso-ever
has to live will do so according to the law. This is the law of consequence in whose result Man can do
nothing.

Not even a rasul or Messenger can make any changes in this law:
ِ َ َ‫ﻟَﻴﺲ ﻟ‬
3:127 O rasul, you have no intervention in this law ٌ‫ﻚ ﻣ َﻦ اﻷ َْﻣ ِﺮ َﺷ ْﻲء‬ َ ْ
This “amar” or law is about human actions and is given to Messengers through the knowledge revealed to
them and through them to the other human beings:
45:17 We have told them the clear things about amar. ٍ َ‫وآﺗَـﻴـﻨَﺎﻫﻢ ﺑـﻴﱢـﻨ‬
‫ﺎت ﱢﻣ َﻦ ْاﻷ َْﻣ ِﺮ‬ َ ُ ْ َ
‫َﻧﺰﻟَﻪُ إِﻟَْﻴ ُﻜ ْﻢ‬ ِ ِ
65:5 this is Allah’s amar or law which He has revealed to you َ ‫ﻚ أ َْﻣُﺮ اﻟﻠﱠﻪ أ‬
َ ‫َذﻟ‬

Thus Allah’s “‫( ”ﺍَ ْﻣ ٌﺮ‬amr) has three stages, one where every law is fixed and everything is planned. We
cannot find out about this stage. The second niche of God’s amar or law is manifest in the universe and
the knowledge about it can be gained through experiment, intellect, observation and insight. The third
niche is that which deals with humans. This is granted to Messengers through Wahi (Revelation) and
through them to other humans. It is preserved in the Quran and according to which the life or death of
nations is decided. Every human can climb the evolutionary stages of life in accordance with its
understanding.

In the first niche, Allah makes and operates the laws as He wishes. In the second niche, He operates the
universe according to the laws framed by Him and the things in the universe are bound to follow His
laws. In the third niche, His laws are given to Mankind through Wahi but they are given the choice to
accept them or not, as they wish. But whatever path a man chooses will result accordingly. Allah’s
decisions, be they about the universe or about human life, are not subject to any change. This too is God’s
decision.

A-M-S ‫ﺍﻡﺱ‬

ِ ‫( ”ﺍَ ْﻻَ ْﻣ‬al-ams): ‘yesterday’. In surah Qasas, it has been used in this very meaning
ِ ‫( ”ﺍَﻣ‬ams) or “‫ﺱ‬
“‫ْﺱ‬
ِ ‫ﻨﺼَﺮﻩُ ﺑِ ْﺎﻷ َْﻣ‬ ِ
28:18 the man who asked him for help, yesterday ‫ﺲ‬ ْ ‫ﻓَِﺈذَا اﻟﱠﺬي‬
َ َ‫اﺳﺘ‬

But as is meant by “those who asked him for help till yesterday…” doesn’t really mean the past day, but it
means till some days back.

ِ ‫( ”ﺍَ ْﻻَﻣ‬al-ams) is also used in this sense. In the same surah, a little ahead, it is said:
“‫ْﺱ‬
The people who till yesterday wished to attain that ِ ‫ﻳﻦ َﲤَﻨـ ْﱠﻮا َﻣ َﻜﺎﻧَﻪُ ﺑِ ْﺎﻷ َْﻣ‬
‫ﺲ‬ ِ‫ﱠ‬
28:82 َ ‫َﺻﺒَ َﺢ اﻟﺬ‬
ْ ‫َوأ‬
position (Qaroon’s)….

A-M-L ‫ﺍﻡﻝ‬
Ibn Faris says that its basic meaning is ‘to wait for something or somebody, and ‘have a doubtful
expectation or hope’. To hopefully wait for a result that is expected but is late.

“‫( ”ﺍَ ْﻻَ َﻣ ُﻝ‬al-aml): expectation or hope, hence used for expectation of something not very probable. As such,
a person who wishes to travel to a distant place will use “‫ﺕ‬ ُ ‫( ”ﺍَ َﻣ ْﻠ‬amalto), but if the place is nearby and it is
easy to go there, then he will use “‫ﺕ‬ َ
ُ ْ‫( ”ﻁﻣِﻌ‬ta-meto) .This shows the difference between these two words.
{M}. The word “‫( ”ﺭَ ﺟَ ﺎ ٌء‬rajao) is used with regards to both. {T}

“‫( ”ﺍَ ْﻻَ ِﻣ ْﻳ ُﻝ‬al-ameel) is a sand dune which is a day’s travel away.
“‫( ” َﺗﺎ َ ﱠﻣ َﻝ ﺍﻟﺭﱠﺟْ ُﻝ‬ta ammala rajul): to wait and think about a matter.

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Surah Al-Hijr says:
15:3
Their extended wishes (hopes) keeps them away from ‫ﱠﻌﻮاْ َوﻳـُﻠْ ِﻬ ِﻬ ُﻢ اﻷ ََﻣ ُﻞ‬
ُ ‫َوﻳـَﺘَ َﻤﺘـ‬
the real purpose of life.

A-M-M ‫ﺍﻡﻡ‬
Ibn Faris says that this root has four basic meanings:
- Fundament
- Junction
- Group
- Deen (system of life).

“‫( ”ﺍُ ﱞﻡ‬um) is that syllable which a child utters before learning to speak, according to Muheet’s compiler
which leads to its meaning as ‘mother’. Some also call “‫( ”ﺍُ ﱞﻡ‬um) as “ٌ‫( ”ﺍُ ﱠﻣﺔ‬ummah) and some even call
“ٌ‫( ”ﺍُ ﱠﻣ ْﻴﺔ‬ummya) whose plural is “‫ﺎﺕ‬
ٌ َ‫( ”ﺍُ ﱠﻣﻬ‬ummahaat). As regards to a mother’s lap, a man’s abode is also
called “‫( ”ﺍُ ﱞﻡ‬um).

A nation is also called “ٌ‫( ”ﺍُ ﱠﻣﺔ‬ummah), specially the one of similar sect or group.

Surah Al-Baqra after mentioning various things about the Messengers says:
2:134 It was an umma (nation) which has passed (is no more). ‫ﺖ‬ْ َ‫ﻚ أُﱠﻣﺔٌ ﻗَ ْﺪ َﺧﻠ‬َ ْ‫ﺗِﻠ‬
21:92 Surely your nation is unique. ِ ‫إِ ﱠن ﻫ ِﺬﻩِ أُﱠﻣﺘ ُﻜﻢ أُﱠﻣﺔً و‬
ً‫اﺣ َﺪة‬ َ ْ ُ َ

Besides this, its meaning is of being the base or fundament of something.

“‫( ”ﺍ ُ ﱡﻡ ﺍ ْﻟ َﻘ ْﻭ ِﻡ‬ummul qaum): the chief of his nation.

“‫( ”ﺍ ُ ﱡﻡ ﺍﻟ ﱡﻧﺟ ُْﻭ ِﻡ‬ummul nujum): galaxy.
“‫ﺱ‬ ِ ْ‫( ”ﺍ ُ ﱡﻡ ﺍﻟﺭﱠ ﺍ‬ummur raas): the mind.
“‫( ”ﺍُ ﱞﻡ‬um) is also used to describe the point or junction where all things meet. In this regard Mecca is
called “‫ﺉ‬ َ ْ‫( ”ﺍُ ﱡﻡ ْﺍﻟﻘُﺮ‬ummul Qura).
“‫ﺏ‬ َ ْ ُ
ِ ‫( ”ﺍ ﱡﻡ ﺍﻟ ِﻛﺗﺎ‬ummul kitab): the basis of law. {T}
“ُ ‫( ”ﺍَ ْﻻُ ﱠﻣﺔ‬al-ummah): condition, gift, grandeur, time, period, sharia (the laws of life according to Islam)
and deen.

This word has appeared as meaning period of time in following verse:

12:45 The one, who had been released, said after thinking a period ‫ﺎل اﻟﱠ ِﺬي َﳒَﺎ ِﻣﻨْـ ُﻬ َﻤﺎ َوا ﱠد َﻛَﺮ ﺑـَ ْﻌ َﺪ أُﱠﻣ ٍﺔ‬
َ َ‫َوﻗ‬

It also means “‫( ”ﺍِ َﻣﺎ ْﻡ‬imam) meaning leader and “ ْ‫( ”ﻫَﺎ ِﺩﻱ‬hadi), meaning one who shows the right path.

As Abu Obaidah has said in his translation:

‫ﻴﻢ َﻛﺎ َن أُﱠﻣﺔً ﻗَﺎﻧِﺘًﺎ‬ ِ ِ ِ
16:120 Indeed, Abraham was a humble leader َ ‫إ ﱠن إﺑْـَﺮاﻫ‬

Here the word imam would mean leader, as well as follower. Although it might also mean that Ibrahim
was an individual, he was so complete as if to encompass an entire nation.

“ٌ ‫( ”ﺍُ ّﻣۃ‬ummat), “ٌ‫( ”ﻧُ ْﻌﻠَۃ‬fu’lat) or “ٌ‫( ”ﻓُ َﻌﻠَۃ‬fu’alaht), “ٌ‫( ”ﻓُ ْﻌﻠَۃ‬fu’la) means something which is much intended.
It may therefore mean the leader.
“ٌ ‫( ”ﻓُ َﻌﻠَۃ‬fu’ala): he who thinks a lot about someone. As such with this meaning, “” (ummah) in 16:120
would mean one who turns to God time and again.

Ibn Qateebah has written that “ٌ ‫( ”ﺍُ ﱠﻣﺔ‬ummah), means “way of life, leader or group”.

Lataiful Lughaat (a dictionary) also says that it means “a man who has all the best traits”, and it also
means “Imam”. For more details see Tatammah vol.VI pub 1812.

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“ُ ‫( ”ﺍَ ْ ِﻻ َﻣﺎ َﻣﺔ‬al imama): to be in front, to lead.
“‫( ”ﺍِ َﻣﺎ ْﻡ‬imam) is the person who is in front, that is, in leadership. It also means a man who is the
embodiment and fountainhead of all types of goodness. At another place the Quran verifies the meaning:

2:124
Indeed, I am the one to have appointed you to be a ِ ‫ﻚ ﻟِﻠﻨ‬
‫ﱠﺎس إِ َﻣ ًﺎم‬ ِ ‫إِ ﱢﱐ ﺟ‬
َ ُ‫ﺎﻋﻠ‬ َ
leader to the mankind.

This is also the name of the thread or string which masons use to determine whether all bricks are laid in a
straight line or not. In Arabic, the instrument for doing this is called faadin and in Urdu, sahil. Besides, a
wide street is also called “‫( ”ﺍِ َﻣﺎ ْﻡ‬imam). 15:79

“‫( ”ﺍَ َﻣﺎ ُﻡ‬amam): of being in front, future. For example:

ِ ِ ُ ‫ﺑَ ْﻞ ﻳُِﺮ‬
75:5 Mankind will continue to live in evil ُ‫ﻧﺴﺎ ُن ﻟﻴَـ ْﻔ ُﺠَﺮ أ ََﻣ َﺎﻣﻪ‬
َ ‫ﻳﺪ ْاﻹ‬

“ُ ‫( ”ﺍَ ﱠﻣﻪ‬amahu), “ُ‫( ”ﻳَ ُﻮ ﱠﻣﻪ‬yau-umo-hu), “‫( ”ﺍَ ﱠﻣﺎ‬amma): ‘to decide to, to be of the intent’.
“ َ‫( ”ﺍَ ﱢﻣ ْﻴﻦ‬ammeen): those who intend to, those who decide to. Quran uses “amma” and all its derivatives,
which appear above in all the meanings given above. As such, there is no need for examples.
“‫ﻲ‬ ٌ ‫( ”ﺍَ ْﻻُ ﱢﻣ‬al-ummi) is one word whose meanings must be understood correctly. It basically means one who
is in the state of his birth (to stay as innocent as at the time of birth) and who doesn’t learn to read or
write. {L}

Our messenger Muhammad is also called “‫ﻲ‬ ٌ ‫( ”ﺍُ ﱢﻣ‬ummi) because he didn’t know how to read or write. But
this is before his Messenger-hood. He had learnt to read and write after being endowed with Messenger-
hood. There is distinct evidence to that effect in the Quran.

Surah Al-Ankabut says:

(Before the revelation of the Quran) you ٍ َ‫ﻨﺖ ﺗَـْﺘـﻠُﻮ ِﻣﻦ ﻗَـْﺒﻠِ ِﻪ ِﻣﻦ ﻛِﺘ‬
29:48
did not read nor write this with your hand. َ ِ‫ﺎب َوَﻻ َﲣُﻄﱡﻪُ ﺑِﻴَ ِﻤﻴﻨ‬
‫ﻚ‬ َ ‫َوَﻣﺎ ُﻛ‬

From this, it is evident that before revelation of the Quran he did not read or write but this condition
changed after revelation. That is why the Quran explained “min qiblehi” (before this). But in the Quran,
even the common Arabs have been called “‫ﻲ‬ ٌ ‫( ”ﺍُ ﱢﻣ‬ummi). This means the people who were not given any
Code before the Quran because, this word has appeared against “ahley kitab” that is, those with the Code.

See 3:19 and 3:74.The Christians and the Jews were called “those with the Code” in the Arab world, and
those who didn’t claim to have any celestial Book or Code, were called “ghair ahley kitab” that is, those
without a Book or “ummi”. This doesn’t mean that they were completely illiterate.

This was only a figure of speech for the “ahley kitab” to distinguish them from others. Thus at several
ٌ ‫( ”ﺍُ ﱢﻣ‬ummi): illiterate and at other places “those people without any celestial Code.”
places in the Quran “‫ﻲ‬

َ ْ‫( ”ﺍُ ﱡﻡ ْﺍﻟﻘُﺮ‬ummul Qura). Like an

ٌ ‫( ”ﺍُ ﱢﻣ‬ummi) also means an inhabitant of Mecca “‫ﺉ‬
Besides this, “‫ﻲ‬
inhabitant of Hazarmaut is called a Hazarmi.

Note: Amma is a letter which has been kept separate.

It may be kept in mind that the Quran has called Muslims who have been given this Book of Quran):
‫ﺎب‬ ِ ِ‫ﱠ‬
74:31 but only those who have the right knowledge of this Book َ َ‫ﻳﻦ أُوﺗُﻮا اﻟْﻜﺘ‬
َ ‫اﻟﺬ‬

llah is used only for God. All his other names are based on some trait or the other.

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 Amma ‫ﺃ َ ﻣﱢ ﺎ‬
This word is used in sense of:
- as far as this is concerned
- so far as this thing is concerned

Example 1.
ِ‫ﱠ‬
2:26 So far as the Believers are concerned, they know that… ‫ﻳﻦ َآﻣﻨُﻮاْ ﻓَـﻴَـ ْﻌﻠَ ُﻤﻮ َن‬ َ ‫ﻓَﺄَﱠﻣﺎ اﻟﺬ‬
80:5 as far as he who considers himself an exception ْ ‫أَﱠﻣﺎ َﻣ ِﻦ‬
‫اﺳﺘَـﻐْ َﲎ‬
18:79 So far as the boat is concerned…. ُ‫أَﱠﻣﺎ اﻟ ﱠﺴ ِﻔﻴﻨَﺔ‬
18:80 And as far as the boy is concerned ‫َوأَﱠﻣﺎ اﻟْﻐُ َﻼ ُم‬

Example 2.
Sometimes, amma means “or the thing that” or which. This is that very um which appears after a
questioning hamza, for instance, as in surah Anaam:
Tell them that both males are made haram ‫ﺖ َﻋﻠَْﻴ ِﻪ أ َْر َﺣ ُﺎم‬ ِ ْ ‫ﻗُﻞ آﻟ ﱠﺬ َﻛﺮﻳْ ِﻦ َﺣﱠﺮَم أَِم اﻷُﻧﺜَـﻴَـ‬
ْ َ‫ﲔ أَﱠﻣﺎ ا ْﺷﺘَ َﻤﻠ‬ َ ْ
6:144 (forbidden) or both females, or that which is in their ِ ْ ‫اﻷُﻧﺜَـﻴَـ‬
wombs. ‫ﲔ‬

A-M-N ‫ﺍﻡﻥ‬
Ibn Faris says its basic meaning are:

- The opposite of being dishonest for breaking someone’s trust

- Peace and safety
- To verify

“ ْ‫( ”ﺍَ َﻣﻥ‬aman): fearlessness, solace, to be protected from any fear.

Surah Al-Baqrah and Surah Al-An’am says:

2:240 When you are safe ‫ﻓَِﺈ َذا أ َِﻣﻨﺘُ ْﻢ‬
6:81 so which group among these two deserves security the most ‫َﺣ ﱡﻖ ﺑِﺎﻷ َْﻣ ِﻦ‬
َ‫ﲔأ‬ِ ْ ‫ي اﻟْ َﻔ ِﺮﻳ َﻘ‬
‫ﻓَﺄَ ﱡ‬

“ ْ‫( ”ﺍَ َﻣﻥ‬aman): to free somebody of worries and unease, to give peace to somebody, to take the
responsibility of protecting someone.
“‫ﺎﻥ‬ٌ ‫( ”ﺍِ ْﻧﺘِ َﻤ‬itemaan): to trust someone, or to make someone trustworthy.
“ ٌ‫( ” َﻧﺎ َﻗ ٌﺔ ﺁﻣ ُْﻭﻥ‬naqatun amoon) is a female camel which is pretty strong, as such its limbs and habits are trust
worthy. Something one can be sure about, that with continuous use, it will not weaken and not stumble
and fall on the way.
“‫( ” ُﻣﻮْ ِﻣ ٌﻦ‬momin) is someone who guarantees peace, one on whom a person can depend with equanimity,
the guarantor of world peace.
“ٌ‫( ”ﺁ َﻣﺎﻧَﺔ‬amanat) is something which is kept in trust {M}
“‫( ”ﺣَ َﻣ ٌﻝ ﺍَﻣَﺎ َﻧ ٌﺔ‬hamal amanat) means to break the trust of amanat (see heading H-M-L).
“‫( ”ﺍَ ِﻣﻴ ٌْﻦ‬ameen) is someone without fear, as regards one’s safety or trust. One who is dependable.
“ ٌ‫( ” َﺑﻠَ ٌﺩ ﺍَ ِﻣﻳْﻥ‬baladun amen) is the city which has peace and security (95:3)
“ ٌ‫( ” َﻣ َﻘﺎ ٌﻡ ﺍَ ِﻣﻳْﻥ‬maqamun amen) the place where there is complete contentment (in the above meaning) and
security (44:52) {L}

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The Quran says:
‫ﲔ‬ ِ ٌ ‫إِ ﱢﱐ ﻟَ ُﻜﻢ رﺳ‬
26:162 I am the Messenger of peace for you ٌ ‫ﻮل أَﻣ‬ َُ ْ
Allah narrates the tale of a dwelling which was
content and in peace. It had the accoutrements of ‫ﺖ ِآﻣﻨَﺔً ﱡﻣﻄْ َﻤﺌِﻨﱠﺔً ﻳَﺄْﺗِ َﻴﻬﺎ ِرْزﻗُـ َﻬﺎ َر َﻏ ًﺪا‬
ْ َ‫ب اﻟﻠّﻪُ َﻣﺜَﻼً ﻗَـ ْﺮﻳَﺔً َﻛﺎﻧ‬
َ ‫ﺿَﺮ‬
َ ‫َو‬
life coming in from other places in plenty. Then it ِ ِ ِ ِ ‫ﺎن ﻓَ َﻜ َﻔﺮ‬
16:112
did not appreciate Allah’s benevolence. So Allah
‫ﻮع‬
ِ ُ‫ﺎس ا ْﳉ‬ َ َ‫ت ﺑﺄَﻧْـ ُﻌﻢ اﻟﻠّﻪ ﻓَﺄَذَاﻗَـ َﻬﺎ اﻟﻠّﻪُ ﻟﺒ‬ ْ َ ٍ ‫ﱢﻣﻦ ُﻛ ﱢﻞ َﻣ َﻜ‬
‫ﺼﻨَـ ُﻌﻮ َن‬ ِ ِ ْ‫و‬
made them taste the punishment of hunger and ْ َ‫اﳋَْﻮف ﲟَﺎ َﻛﺎﻧُﻮاْ ﻳ‬ َ
fear.
For security, they used to carve out mountains to ِِ ِ ِ ِ
15:82
make houses َ ‫َوَﻛﺎﻧُﻮاْ ﻳـَﻨْﺤﺘُﻮ َن ﻣ َﻦ ا ْﳉﺒَ ِﺎل ﺑـُﻴُﻮﺗًﺎ آﻣﻨ‬
‫ﲔ‬
3:154 then he endowed you with peace after sorrow. ً‫َﻧﺰَل َﻋﻠَْﻴ ُﻜﻢ ﱢﻣﻦ ﺑـَ ْﻌ ِﺪ اﻟْﻐَ ﱢﻢ أ ََﻣﻨَﺔ‬
َ ‫ﰒُﱠ أ‬

Here “ ْ‫( ”ﺍَ َﻣﻥ‬aman) has come as the opposite of sorrow.

The Quran has used this word’s root to mean trust at various places.
ِ
2:283 if one of you trust the other ‫ﻀﺎ‬ً ‫ﻀ ُﻜﻢ ﺑـَ ْﻌ‬ ُ ‫ﻓَِﺈ ْن أَﻣ َﻦ ﺑـَ ْﻌ‬
12:11 then he doesn’t trust us ‫ﻻَﺗَﺄْ َﻣﻨﱠﺎ‬
12:17 And you will not believe us ‫َﻧﺖ ِﲟُْﺆِﻣ ٍﻦ ﻟﱢﻨَﺎ‬
َ ‫َوَﻣﺎ أ‬
12:64 He said that I do not trust you like I trusted you ِ ِ
‫ﺎل َﻫ ْﻞ َآﻣﻨُ ُﻜ ْﻢ َﻋﻠَْﻴﻪ إِﻻَ َﻛ َﻤﺎ أَﻣﻨﺘُ ُﻜ ْﻢ‬ َ َ‫ﻗ‬

At all these places the word Amn has been used to mean trust, and belief.

“ ْ‫( ”ﺍَ َﻣﻥ‬aman) also means to accept (agree).

Regarding the Bani Israel, surah Al-Baqrah says:

2:55 we will not agree upon what you say َ َ‫ﻟَﻦ ﻧـ ْﱡﺆِﻣ َﻦ ﻟ‬
‫ﻚ‬

This has the connotation of trustworthiness, belief and obedience, all together. When ‫( ﺏ‬beh) comes after
it, then it means to trust upon it.
2:285 All trusted upon Allah ‫ُﻛ ﱞﻞ َآﻣ َﻦ ﺑِﺎﻟﻠّ ِﻪ‬

“ ْ‫( ”ﺍَ َﻣﻥ‬aman) therefore means:

- To trust
- To accept, or not deny
- To certify, to agree of something being the truth, not to deny it.
- To trust and e secure about something
- To accept, to obey, to bow one’s head in acceptance.

There are five basic facts on which one must trust, that is, have Iman, which makes one Momin.

Surah Al-Baqrah says:

Open is the path for him who has trust in God, on the time ِ ‫ـﻜ ﱠﻦ اﻟِْ ﱠﱪ ﻣﻦ آﻣﻦ ﺑِﺎﻟﻠّ ِﻪ واﻟْﻴـﻮِم‬
‫اﻵﺧ ِﺮ‬ ِ َ‫وﻟ‬
َْ َ ََ َْ َ
2:177 of judgement, on the malaikah, on the Book (the Quran) ِ ِ ِ ِ ِ
and the Messengers ‫ﲔ‬ ‫ﻴ‬ ‫ﺒ‬‫ﱠ‬
‫ﻨ‬
َ‫َ َ َ ﱢ‬ ‫اﻟ‬
‫و‬ ‫ﺎب‬ ‫ﺘ‬‫ﻜ‬ ‫ﻟ‬
ْ ‫ا‬
‫و‬ ‫ﺔ‬ ‫ﻜ‬
َ ‫ﻶﺋ‬ ‫ﻤ‬ ‫ﻟ‬
ْ
َ َ ‫ا‬
‫و‬

Denying any one of the above mentioned is kufr.

One who denies Allah, and his malaikah, This Book, ‫َوَﻣﻦ ﻳَ ْﻜ ُﻔ ْﺮ ﺑِﺎﻟﻠّ ِﻪ َوَﻣﻼَﺋِ َﻜﺘِ ِﻪ َوُﻛﺘُﺒِ ِﻪ َوُر ُﺳﻠِ ِﻪ َواﻟْﻴَـ ْﻮِم‬
4:136 Messengers and the time of the Judgement, goes far in
denial. ً ِ‫ﺿﻼَﻻً ﺑَﻌ‬
‫ﻴﺪا‬ َ ‫ﺿ ﱠﻞ‬
ِ
َ ‫اﻵﺧ ِﺮ ﻓَـ َﻘ ْﺪ‬

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Belief or Eemaan on Allah means to have total faith in Him, to believe whatever he says, belief in all His
laws, and to agree to obey them. To believe in the time of Judgement means to have complete faith in the
laws of cause and effect (in human affairs as well), and belief in Life after Death. Belief on the malaikah
means to have faith that these celestial forces are engaged in carrying out God’s program in the universe
and God has subjugated them before Man.

He has conquered them for Man. Therefore, there is no force among them for Man to bow to. Faith on the
Messenger means that Man’s intellect alone is not enough to go through life successfully. The guidance
for this comes through Wahi, and Wahi does not come direct, but through selected individuals who are
called Messengers. This Wahi system ended with Messenger Muhammed. Faith on the Books means that
this way of life has been received through Wahi and by following it Man can reach his ultimate
destination. There is no other way through which one can reach the destination. To act according to this
Book is an active display of faith on the Messenger (peace be upon him). But after the revelation of the
Quran, no other book can be Man’s beacon of light for a successful life.

As such, a Momin is one who believes unshakably the laws of God which are at play in the universe and
the laws that have been given to us through Muhammad , and is now preserved in the Quran. Belief on
the results of all human acts (in this world as well as in the Hereafter).

A group consisting of such persons as having these beliefs have been called by the Quran as “ َ‫ﻳَﺎ ﺃَ ﱡﻳﻬَﺎ ﺍﻟﱠ ِﺬﻳﻦ‬
‫( ”ﺁ َﻣﻨُﻮﺍ‬ya ayyohal lazeena amenu), but warns at the same time lest only the name remains and the spirit is
not there. To ensure that they remain so, they were told that like the others, the rest of humanity (the
Christians and the Jews) they too, must have faith in the laws of God and on repayment (of human deeds).

They can have a fearless and content life only in this way, and not simply by being born into a Muslim
family:
ِ ‫إِ ﱠن اﻟﱠ ِﺬﻳﻦ آﻣﻨُﻮاْ واﻟﱠ ِﺬﻳﻦ ﻫﺎدواْ واﻟﻨﱠﺼﺎرى واﻟ ﱠ‬
Verily those who call themselves the Momins, and َ ‫ﺼﺎﺑِﺌ‬
‫ﲔ َﻣ ْﻦ َآﻣ َﻦ‬ َ ََ َ ُ َ َ َ َ َ
those who are the Christians, the Jews and the ِ‫ﱢﺑ‬
2:62 sabiens whosoever will entrust on Allah and do ‫ﻢ‬
ْ ‫ِﺎﻟﻠﱠﻪِ وَاﻟْﻴـَﻮْمِ اﻵﺧِﺮِ وَﻋَﻤِﻞَ ﺻَﺎﳊِﺎً ﻓـَﻠَﻬُﻢْ أَﺟْﺮُﻫُﻢْ ﻋِﻨﺪَ رَﻬ‬
good deeds, will have their repayment with their ‫ف َﻋﻠَْﻴ ِﻬ ْﻢ َوﻻَ ُﻫ ْﻢ َْﳛَﺰﻧُﻮ َن‬
ٌ ‫َوﻻَ َﺧ ْﻮ‬
Sustainer, and they will have no woe nor fear
Also see 4:136.

Along with this, God also said that the Christians and the Jews must not think that since they already
believe in God and Life after Death, they do not need to have renewed trust in order to become Momin.

They were told clearly that until they believe in all matters as the Quran has laid out, nobody’s belief will
be called true belief:
2:137
if they trust the way you do, then they will be ْ‫ﻓَِﺈ ْن َآﻣﻨُﻮاْ ﲟِِﺜْ ِﻞ َﻣﺎ َآﻣﻨﺘُﻢ ﺑِِﻪ ﻓَـ َﻘ ِﺪ ْاﻫﺘَ َﺪوا‬
considered to be on the right path

Eeman is that belief which is according to the Quran and good deeds are also only those which are as the
Quran has ordained.

Quran also says that there are people who do believe that God is the creator of the universe and the
universe runs according to His laws, but they do not think it necessary to follow God’s dictates in their
matters (matters of human life) as laid out in the Wahi (God’s message through the Messenger). Such
people, according to the Quran are not true Momin. To be a true moumin, it is necessary for one to
believe in God, and at the same time to believe in the Wahi and to lead one’s life according to it.

For details see 23:82 to 90.

Also remember, that either due to some exigency, or since the Momins are in power, it is not Eeman to
have faith. Eeman means to have faith in the lordship and truths of God from the core of the heart.

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Surah Al-Hijr says:
Arabs say they have accepted eeman. Tell them they ‫اب َآﻣﻨﱠﺎ ﻗُﻞ ﱠﱂْ ﺗُـ ْﺆِﻣﻨُﻮا َوﻟَ ِﻜﻦ ﻗُﻮﻟُﻮا‬ ِ
ُ ‫ﻗَﺎﻟَﺖ ْاﻷ َْﻋَﺮ‬
49:14 haven’t. Say that you have accepted our subjugation,
because eeman has not yet entered your hearts. ‫اﻹﳝَﺎ ُن ِﰲ ﻗُـﻠُﻮﺑِ ُﻜ ْﻢ‬
ِْ ‫َﺳﻠَ ْﻤﻨَﺎ َوﻟَ ﱠﻤﺎ ﻳَ ْﺪ ُﺧ ِﻞ‬
ْ‫أ‬

It must be clearly understood that eeman does not only mean acknowledging these facts, it also means to
act accordingly.

Surah Rome says:

You can only recite (make them understand the Quran)
30:53 only to those people who believe our orders and are ‫إِن ﺗُ ْﺴ ِﻤ ُﻊ إِﱠﻻ َﻣﻦ ﻳـُ ْﺆِﻣ ُﻦ ﺑِﺂﻳَﺎﺗِﻨَﺎ ﻓَـ ُﻬﻢ ﱡﻣ ْﺴﻠِ ُﻤﻮ َن‬
subservient to them

This is why eeman has been treated as the opposite of kufr as in verse 2:3-6. It has also been made out as
the opposite of (making inroads into) avoiding Imaan:
3:110 they are also the opposites of wrongdoers ِ ‫ﱢﻣْﻨـﻬﻢ اﻟْﻤ ْﺆِﻣﻨُﻮ َن وأَ ْﻛﺜَـﺮﻫﻢ اﻟْ َﻔ‬
‫ﺎﺳ ُﻘﻮ َن‬ ُ ُُ َ ُ ُُ
‫ﲔ‬ ِِ ِ
3:166 So that he can find out who are Momin َ ‫َوﻟﻴَـ ْﻌﻠَ َﻢ اﻟْ ُﻤ ْﺆﻣﻨ‬
ْ‫ﻳﻦ ﻧَﺎﻓَـ ُﻘﻮا‬ ِ‫ﱠ‬
3:167 and who are hypocrites َ ‫َوﻟْﻴَـ ْﻌﻠَ َﻢ اﻟﺬ‬

Quran calls God as Al-momin in 59:23, because He is the Protector of the entire universe. And whosoever
believes on his laws is protected by Him from destructive forces. This way an individual is a momin
when the entire human race can trust him and who is responsible for keeping peace.

From the above deposition, it can be well understood as to what a momin is, hat his place in society is and
what his duties and responsibilities are.

Imma ‫ﺃ ِ ﻣﱢ ﺎ‬
“‫( ”ﺃِ ﱢﻣﺎ‬imma): either, or whether, and can be explained with the following examples:

9:106
Whether he punish them, or whether He listens ‫ﻮب َﻋﻠَْﻴ ِﻬ ْﻢ‬ ُ ُ‫إِﱠﻣﺎ ﻳـُ َﻌ ﱢﺬﺑـُ ُﻬ ْﻢ َوإِﱠﻣﺎ ﻳـَﺘ‬
to them.
20:65
They said, O Moosa, would you rather go first, ‫ﻮﺳﻰ إِﱠﻣﺎ أَن ﺗُـ ْﻠ ِﻘ َﻲ َوإِﱠﻣﺎ أَن ﻧﱠ ُﻜﻮ َن أَﱠو َل َﻣ ْﻦ أَﻟْ َﻘﻰ‬ َ ‫ﻗَﺎﻟُﻮا ﻳَﺎ ُﻣ‬
or shall we do?

Sometimes it gives the meaning of condition. In that case the sentence also contains “ma”:
ِ ِ
19:26 Then, if you see any person….. َ ‫ﻓَﺈ ﱠﻣﺎ ﺗَـَﺮﻳِ ﱠﻦ ﻣ َﻦ اﻟْﺒَ َﺸ ِﺮ أ‬
‫َﺣ ًﺪا‬

A-M-W ‫ﺍﻡﻭ‬
“ٌ ‫( ”ﺃَ َﻣﺔ‬amah): a slave girl. It is the opposite of “ٌ‫( ” ُﺣ ﱠﺮﺓ‬hurrah) which is used for a free woman.
Actually this word was “ٌ‫( ”ﺍَ َﻣ ُﻮﺓ‬amawuh) or “ٌ ‫( ”ﺍَ ْﻣ َﻮﺓ‬amwah) {T}. Quran uses the word “‫( ” َﻋ ْﺒ ٌﺪ‬abd) for the
masculine and “ٌ ‫( ”ﺃَ َﻣﺔ‬amah) for the feminine. (2:228). The plural of “ٌ‫( ”ﺃَ َﻣﺔ‬amah) is “‫( ”ﺍِ َﻣﺎ ٌء‬imaa) (24:32).

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 An ْ‫ﺃ َ ﻥ‬
“ ْ‫( ”ﺃَﻥ‬an) usually means that or which:

‫ﻮر اﻟﻠّ ِﻪ‬ ِ

9:32 What they wish, is to extinguish Allah’s light ُ ‫ﻳُِﺮ‬
َ ُ‫ﻳﺪو َن أَن ﻳُﻄْﻔ ُﺆواْ ﻧ‬
2:184 and that if you observe the fast, it will be better for you ‫ﻮﻣﻮاْ َﺧْﻴـٌﺮ ﻟﱠ ُﻜ ْﻢ‬
ُ‫ﺼ‬ ُ َ‫َوأَن ﺗ‬
When they came towards Lout whom we had sent. (here ‫ﺎءت ُر ُﺳﻠُﻨَﺎ ﻟُﻮﻃًﺎ‬
ْ ‫َوﻟَ ﱠﻤﺎ أَن َﺟ‬
26:33
“un” is redundant)
11:77 (Same verse as 26:33 except ‫)ﺃَﻥ‬ ‫ﺎءت ُر ُﺳﻠُﻨَﺎ ﻟُﻮﻃًﺎ‬
ْ ‫َوﻟَ ﱠﻤﺎ َﺟ‬
Sometimes “un” is used to state the reason.

And they are surprised that somebody from among them had ِ ‫وﻋ ِﺠﺒﻮا أَن ﺟﺎءﻫﻢ ﱡﻣ‬
‫ﻨﺬٌر ﱢﻣْﻨـ ُﻬ ْﻢ‬
38:4 ُ َ ُ ََ
come to make them aware

In other words they are surprised that a Messenger has come from amongst themselves. But some say that
here “an” is actually “le an” which means “so that” or because of, but it has not been written. It also
means “so that”.

16:15
And he has made mountains on the earth to provide you with َ ِ‫ض َرَو ِاﺳ َﻲ أَن َﲤ‬
‫ﻴﺪ ﺑِ ُﻜ ْﻢ‬ ِ ‫َوأَﻟْ َﻘﻰ ِﰲ اﻷ َْر‬
sustenance.
Or you stay comfortably on it as it turns round or revolves.

Some think “laam” or “le” is not written here as well.

Sometime it means “saying that” as in:

ِ ٍ
16:36
And we sent a messenger to every nation, saying that
َ‫َوﻟَ َﻘ ْﺪ ﺑـَ َﻌﺜْـﻨَﺎ ِﰲ ُﻛ ﱢﻞ أُﱠﻣﺔ ﱠر ُﺳﻮﻻً أَن ْاﻋﺒُ ُﺪواْ اﻟﻠّﻪ‬
people should only accept Allah’s subjugation.

It also means “so that it may not” as in:

4:176 Allah tells you these things openly so that you may not be at fault. ِ َ‫ﻳـﺒـ ﱢﲔ اﻟﻠّﻪ ﻟَ ُﻜﻢ أَن ﺗ‬
ْ‫ﻀﻠﱡﻮا‬ ْ ُ ُ َُ
Also means: so that if this happens, then… For instance:
2:282 If it so happens that one of them makes a mistake, then…. ِ َ‫أَن ﺗ‬
‫ﻀ ﱠﻞ إْ ْﺣ َﺪ ُاﳘَﺎ‬

In ْ‫ﺇ ِ ﻥ‬
Means “if”:
‫ﻳﻦ َﻛ َﻔُﺮواْ إِن ﻳَﻨﺘَـ ُﻬﻮاْ ﻳـُﻐَ َﻔ ْﺮ َﳍُﻢ‬ ِِ
َ ‫ﻗُﻞ ﻟﻠﱠﺬ‬
Say to the opposers that if they stop, then what has been shall
8:38
be corrected

Sometimes it means “no” as in:

ِ
37:15 And they said, no, this is clear deception. ٌ ِ‫َوﻗَﺎﻟُﻮا إِ ْن َﻫ َﺬا إِﱠﻻ ﺳ ْﺤٌﺮ ﱡﻣﺒ‬
‫ﲔ‬
35:41 if they move (away) then nobody can stop them. ‫َوﻟَﺌِﻦ َزاﻟَﺘَﺎ إِ ْن أ َْﻣ َﺴ َﻜ ُﻬ َﻤﺎ‬
Also see the heading (S-H-R)

Sometimes it is the abbreviation of “inna” and means surely, indeed. As in:

87:9 Then keep reminding them, surely this reminder is beneficial ِ ‫ﻓَ َﺬ ﱢﻛﺮ إِن ﻧـﱠ َﻔﻌ‬
‫ﺖ اﻟ ﱢﺬ ْﻛَﺮى‬ َ ْ

Some think that “in” here is conditional and the verse means that one should only speak of Allah when it
is beneficial or else one should wait for the right time.

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When “in” is the abbreviation of “inna”, then it definitely asserts something as in:
ٍ ِ‫ﺿ َﻼ ٍل ﱡﻣﺒ‬ ِ ِ
62:2 and verily they were, before this, in clear digress ‫ﲔ‬ َ ‫َوإِن َﻛﺎﻧُﻮا ﻣﻦ ﻗَـْﺒ ُﻞ ﻟَﻔﻲ‬

Sometimes it is redundant or additional. That is, it bears no meaning at all. Therefore some people think
that in the following verse, “un” is redundant.
46:26
and verily we had endowed them with such grandeur as ‫ﻴﻤﺎ إِن ﱠﻣ ﱠﻜﻨﱠﺎ ُﻛ ْﻢ ﻓِ ِﻴﻪ‬ِ ‫وﻟَ َﻘ ْﺪ ﻣ ﱠﻜﻨ‬
َ ‫ﱠﺎﻫ ْﻢ ﻓ‬
ُ َ َ
we had granted you
But if here “in” is taken to mean “no” then the meaning would be: we gave them such grandeur as have
not even given you.

Sometime it means “iz” which means “because”:

ِِ
5:112 Guard (be the sentinel to) God’s law because you are a Momin َ ‫اﺗﱠـ ُﻘﻮاْ اﻟﻠّﻪَ إِن ُﻛﻨﺘُﻢ ﱡﻣ ْﺆﻣﻨ‬
‫ﲔ‬
2:172
And be thankful for God’s bounties to you, because you are ‫َوا ْﺷ ُﻜُﺮواْ ﻟِﻠّ ِﻪ إِن ُﻛﻨﺘُ ْﻢ إِﻳﱠﺎﻩُ ﺗَـ ْﻌﺒُ ُﺪو َن‬
obedient to Him.
“‫( ”ﺍِﻻ‬illa) is the same as (‫ َﻻ‬+ ْ‫( )ﺍِﻥ‬in+la). See heading “‫( ”ﺍِ ﱠﻻ‬illa)
‫ﱠ‬

Ana ‫ﺍ َ ﻧَ ﺎ‬
It is used for both masculine and feminine.
“‫( ”ﺍَ َﻧﺎ ﺭَ ُﺟ ٌﻝ‬ana rajul): I am a man.
“ٌ‫( ”ﺍَ َﻧﺎ ِﺍ ْﻣﺭَ ﺍَﺓ‬ana imra’a): I am a woman.

Quran says:
ِ
2:258 I give life and death ُ ‫ُﺣﻴِـﻲ َوأُﻣ‬
‫ﻴﺖ‬ ْ ‫أَﻧَﺎ أ‬
The feminine plural for “‫( ”ﺍَﻧَﺎ‬ana), is “ ُ‫( ” َﻧﺣْ ﻥ‬nahno).

Anta َ ْ‫ﺍ َ ﻧ‬
‫ﺕ‬
“‫( ”ﺍَ ْﻧﺕَ ﺭَ ُﺟ ٌﻝ‬anta rajal): that you are a man.

Surah Al-Baqrah says:

2:35 Let you and your partners live in the garden َ‫ﻚ ا ْﳉَﻨﱠﺔ‬
َ ‫َﻧﺖ َوَزْو ُﺟ‬
َ ‫اﺳ ُﻜ ْﻦ أ‬
ْ

Its feminine is “‫( ”ﺍَ ْﻧﺘُ َﻤﺎ‬antuma) and plural is “‫( ”ﺍَ ْﻧﺘُ ْﻦ‬antun).

Anti ِ ْ‫ﺍ َ ﻧ‬
‫ﺕ‬
ِ ‫( ”ﺍَ َﻧ‬anteh imrah): that you are a woman. The feminine is “‫( ”ﺍَﻧَﺘُ َﻤﺎ‬antuma) and plural is “‫”ﺍَ ْﻧﺘُ ْﻦ‬
“ٌ‫ﺕ ِﺍ ْﻣﺭَ ﺍَﺓ‬
(antoon).

Antam ‫ﺍ َﻧْ ﺘ ُﻢ‬

“‫( ”ﺍَ ْﻧ ُﺗ ِﻡ ِﺭﺟَ ﺎ ٌﻝ‬antum rijal) meant that you are all men. The singular is “ َ‫( ”ﺍَ ْﻧﺖ‬ant).

The Quran says:

2:132 you are all Muslims ‫َوأَﻧﺘُﻢ ﱡﻣ ْﺴﻠِ ُﻤﻮ َن‬

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 Antama ‫ﺍ َ ْﻧ ﺗ ُ َﻣ ﺎ‬
It is used for masculine as well as feminine. “‫( ”ﺍَ ْﻧ ُﺗﻣَﺎ ﺭُﺟْ َﻼ ِﻥ‬antuma rojalan): you are both men.
ِ ‫( ”ﺍَ ْﻧ ُﺗﻣَﺎ ِﺍ ْﻣﺭَ ﺍ َﺗ‬antuma imrataan): you are both women.
“‫ﺎﻥ‬

Surah Al-Qasas says:

28:35 you two, and whosoever follows you will prevail ‫أَﻧﺘُ َﻤﺎ َوَﻣ ِﻦ اﺗﱠـﺒَـ َﻌ ُﻜ َﻤﺎ اﻟْﻐَﺎﻟِﺒُﻮ َن‬

Antan ‫ﺍ َ ْﻧ ﺗ ُ ﱠﻥ‬
“ ‫( ”ﺍَ ْﻧ ُﺗﻥﱠ‬antun) is the deviation for plural feminine. “ٌ‫( ”ﺍَ ْﻧ ُﺗﻥﱠ ﻧِﺳْ َﻭﺓ‬antunn-niswah): you are all women. The
singular is “‫ﺖ‬ ِ ‫( ”ﺍَ ْﻧ‬anti).

A-N-Th ‫ﺃ ﻥ ﺙ‬
“‫ﺚ‬ ٌ ‫( ”ﺃَ ْﻧ‬anthun) basically means “soft”.
“‫ﺙ‬ ٌ ‫( ”ﺣَ ِﺩ ْﻳ ٌﺩ ﺃَ ْﻧ‬hadeedun anees): soft iron.
“‫ﺙ‬ ٌ ‫( ”ﺍَﺭْ ﺽٌ ﺃَ ْﻧ‬ardun aneesa) is soft earth.
“‫ﺙ‬ ٌ ‫( ” َﺳﻳْﻑٌ ﺃَ ْﻧ‬saifun anees) is soft sword which doesn’t cut.
“‫ﺙ ﻟَ ُﻪ‬ َ ‫( ”ﺃَ ْﻧ‬anasa lahu): that he became soft for him, which means that he developed a soft corner for him
{T}.

Raghib says since the female as against the male of all species is softer, as such the female is called “‫ﺙ‬ َ ‫”ﺃ ُ ْﻧ‬
ٌ َ
(unsa). Therefore all things, in which there is some weakness, are called “‫( ”ﺃﻧِﻴْﺚ‬anees). This is also why
ٌ ‫( ”ﺍَ ْ ِﻻﻧ‬al inaas). And all such things which are worshipped as against God are
all soft stones are called “‫َﺎﺙ‬
called (with reference to their weakness in contrast to God) “‫َﺎﺙ‬ ٌ ‫( ”ﺍِﻧ‬inaas).

As surah An-Nisa says:

4:117 They call upon the weak ones, instead of it ‫إِن ﻳَ ْﺪ ُﻋﻮ َن ِﻣﻦ ُدوﻧِِﻪ إِﻻَإِﻧَﺎﺛًﺎ‬

ٌ ‫( ”ﺍِﻧ‬inaas): weak even if they are stone idols.

Here “‫َﺎﺙ‬

Quran uses “‫( ” َﺫ َﻛ ٌﺮ‬zakar) as against feminine of “‫( ”ﺍُ ْﻧﺜَﻰ‬unsa) in 4:11. As against “ َ‫( ”ﺑَﻨِ ْﻴﻦ‬baneen) meaning
sons, is also used “‫َﺎﺙ‬ ٌ ‫( ”ﺍِﻧ‬inaas) meaning daughters, in 17:40.

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 Injeel ‫ﺇ ِ ﻧ ْ ِﺠ ﻴ ْ ٌﻞ‬
Injeel has many meanings. Besides them it also means “flowing water” and “ ٌ‫ﺕ ْﺍﻻَﺭْ ﺽ‬
ِ ‫( ” َﻧﺟَ ْﻠ‬najalatal ard):
that land became fertile.

ِ ‫( ” َﻧﺟَ ْﻠ‬najalas shaiyi): he disclosed it. Some say “‫( ”ﺍَ ْ ِﻻ ْﻧ ِﺠ ْﻴ ٌﻞ‬al-injeel) has been derived from this {T}.
“ َ‫ﺕ ﺍﻟ ﱠﺷ ْﻳﺊ‬

But Muheet says that this word has been derived from “ َ‫ﺟ ْﻠﻳ ُْﻭﻥ‬
ِ ‫( ”ﺍَ َﻭ ْﻧ‬awaljiloon) which means good news or
happy tidings.

ِ ‫( ” َﻧﺟَ ْﻠ‬najalas shaiyi) which means, I extracted

Ibn Faris says “‫( ”ﺍَ ْ ِﻻ ْﻧ ِﺠ ْﻴ ٌﻞ‬al-injeel) has come from “ َ‫ﺕ ﺍﻟ ﱠﺷ ْﻳﺊ‬
him, meaning “made clear” or “described openly.” Its basic meaning is wideness or vastness in
something.

The Quran has used this word for the Book (Bible) which was presented to Isa (Jesus). (57:27)

The history of this Book, al-anjeel or Bible can be viewed in the first chapter of my book “Meraj
Insaniyat”. This will make it clear that the book is totally not in its original form. Isa’s Holy Book which
he left with his friends is not to be found anymore. Later when the church became the battle ground of
Jews and non-Jewish elements, people of different schools of thought began compiling their own version
of the bible. The Encyclopaedia Britannica says that as many as thirty four Bibles can be traced from that
period. These were actually the biographies of the Christ as culled from tradition. Jesus and his band’s
language was Irami but it is surprising that all the 34 bibles (excepting one which is now found nowhere)
were not in the Irami language. They were all in the Greek language. Niqa’s famous council (held in 325
B.C.) selected four out of these 34 bibles and the rest were declared false.

These four selected Injeels and the letters which are linked to St. Paul and the band (the 12 friends of
Christ) are called the New Testaments. But none of them is found on this earth in its original shape. At
present, there are only three ancient volumes of the bible. One is with the Vatican, the second in the
British Museum and the third was sold by Russia to England. The first two volumes are of the Fifth
Century whereas the third one is of the Fourth Century. In the fourth century, Gerome translated it from
Greek to Latin. This translation is the basis of the translation which was published during King James’
rule (1611) and which translation is considered authentic.

In 1870 there was a conference in Canterbury of 27 big Christian scholars who decided that since this
translation was not correct, a new translation was needed. This was called the Revised Edition. But this
does not mean that the translations now available are according to those two translations. Not at all. Every
new volume which is published by the Bible Societies is different from the previous one. The difference
is so pronounced that when Dr. Mel collected some revised edition volumes, he found thirty thousand
differences! And when he probed deeper, then he found as many as one million differences. For details
see the chapter named Gospel of the Encyclopaedia Britannica and the chapter titled Bible of the book
Encyclopaedia of Religions and Ethics.

This, briefly, is the Bible which the Christians think is a celestial book. Remember that these differences
do not appear in the bibles as errors. They have been made deliberately as a virtuous deed which is
thought to invoke the Blessings. As such even St. Paul is on record as stating:

“If God’s truth was manifest due to his omnipotence, then why am I ordered like a sinner?” (Letters to
the Romans 2:7)

How this was possible, only one example will suffice (to make the contradiction clear): Dr. Jude, in his
book God and Evil, writes that: “The thing that is most condemnable is the character of Christ that the
bibles present (page 319).” This will make one realize that Quran did the Christian world a great favour
when it described Maryam and Isa’s tales in the right perspective.

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 A-N-S ‫ﺍﻥﺱ‬
“ ٌ‫( ”ﺍُ ْﻧﺲ‬uns): to be familiar with.
“‫( ”ﺍَ ْﻟ ُﺣ ْﻣﺭ ُْﺍﻻِ ْﻧﺳِ ﱠﻳ ُﺔ‬alhumurul insiyato): pet donkeys.
“ ‫ﺣﻣَﺎ ٌﺭ َﻭﺣْ ﺷِﻲﱞ‬ ِ ” (himarun wahshiun): wild donkeys.
“ ‫( ”ﺍِﺳْ َﻧﺎﺱُ ﺍ ْﻟ َﻭﺣْ ﺷِ ﻲﱞ‬istanasal wahshi): that the wild animal is familiarized.
“‫( ” ِﺍ ْﻧﺱُ ﻓُ َﻼ ٍﻥ‬insun fulaan): man’s special friend.

“ ُ‫( ”ﺍِ ْﻧﺲ‬ins) is used for “man” and the singular is “‫( ”ﺍِ ْﻧ ِﺴ ﱞﻲ‬insiun). “ ٌ‫( ”ﺍﻟﻨﱠﺎﺱ‬an-nas) is that tribe which is
settled somewhere {T}{L}.

Those gypsy tribes which move from place to place and stay away from one’s vision are called “‫” ِﺟ ّْﻦ‬
(jinn). See heading (J-N-N).

Ibn Faris says that the basic meaning of “ ٌ‫( ”ﺍِ ْﻧﺲ‬ins) is to be evident as against “‫( ” ِﺟ ّْﻦ‬jinn) which means
to be non-evident. The plural is “ ٌ‫( ”ﺍُﻧَﺎﺱ‬unas) and “‫( ”ﺍُﻧَﺎ ِﺳ ﱡﻲ‬anasi). Some think that “ ٌ‫( ”ﺍﻟﻨﱠﺎﺱ‬an-nas) is also
its plural.

Surah Al-Baqrah says:

2:60 all the tribes found their drinking spot. ٍ َ‫ﻗَ ْﺪ َﻋﻠِ َﻢ ُﻛ ﱡﻞ أُﻧ‬
‫ﺎس ﱠﻣ ْﺸَﺮﺑـَ ُﻬ ْﻢ‬
Here onas means tribes. In the sense of the human race, unasi and an-naas appear in surah Al-Furqan
25:50, and 25:49.

About the word “‫ﺎﻥ‬ ٌ ‫( ”ﺍِ ْﻧ َﺴ‬insaan), there are many versions, but some think that it has come from the word
ْ
“ ٌ‫( ”ﺍِﻧﺲ‬ins). Quran uses “‫ﺎﻥ‬ ٌ ‫( ”ﺍِ ْﻧ َﺴ‬insaan), and “‫( ”ﺑَ َﺸ ٌﺮ‬bashar) as alternatives.15:26 and 15:28. Besides this,
ً
the word “‫( ”ﺍِ ْﻧ ِﺴﻴﱠﺎ‬inseyan) has also appeared along with bashar in 19:26.

For the difference between insaan and bashar, see heading (B-Sh-R).

As said before, “ ٌ‫( ”ﺍﻟﻨﱠﺎﺱ‬an-anas) is the plural of “ ٌ‫( ”ﺍِ ْﻧﺲ‬ins). Some also think that it is a collective noun
like “‫( ”ﻗَﻮْ ٌﻡ‬qaum). Some believe that “ ٌ‫( ”ﺍﻟﻨﱠﺎﺱ‬an-anas) was “ ٌ‫( ”ﺍُﻧَﺎﺱ‬onaas) to start with, which is the plural
of ins. Some also think that it was “” ٌ‫( ﺍَ ْﻻُﻧَﺎﺱ‬al-unasi) at first, and gradually only an-naas remained. {T}

“ ٌ‫( ”ﺍَﻧَﺎﺱ‬anas): to see and feel.

In Moosa’s tale it is said:

20:10
27:7
I have seen a naar ُ ‫إِ ﱢﱐ آﻧَ ْﺴ‬
‫ﺖ ﻧَ ًﺎرا‬
Here “ ٌ‫( ”ﺍَﻧَﺎﺱ‬anas): to see.

Muheet says that “ ٌ‫( ”ﺍِ ْﻳﻨَﺎﺱ‬in-naas): to comprehend and believe something.
“ ٌ‫( ” ُﻣ ْﺴﺘَﺎﻧِﻴْﺲ‬mustanis): something that is familiar and well known, and without protocol.

Surah Al-Ahzaab says:

33:53 talk without protocol or freely ٍ ‫ﻣﺴﺘَﺄْﻧِ ِﺴﲔ ِﳊ ِﺪ‬
‫ﻳﺚ‬ َ َ ُْ

“ ٌ‫( ”ﺍِ ْﺳﺘَﺎﻧِﺲ‬istaanus) is to seek permission.

Surah An-Noor says:

24:27 Until you seek permission ‫َﺣ ﱠﱴ ﺗَ ْﺴﺘَﺄْﻧِ ُﺴﻮا‬

“ ٌ‫( ”ﺍِ ْﺳﺘَﺎﻧَﺲ‬istanasu): to seek information. A man who knocks at a door tries to find out if someone is at
home, and if so, if he can enter. This word, in this manner, began to be used as istayizan i.e. seeking
permission; this sort of seeking permission is meant to familiarize the one who has come at the door with
the inmates of the house.

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God in the Quran is Rabb-in-naas, Malak-in-naas, Ilah-in-naas:
114:1
Proclaim that I am under close protection of ‫ﱠﺎس‬ ‫َﻋﻮذُ ﺑَِﺮ ﱢ‬
ِ ‫ب اﻟﻨ‬ ُ ‫ﻗُ ْﻞ أ‬
the provider of the naas
114:2 The security holder over the naas ‫ﱠﺎس‬ ِ ِ‫ﻣﻠ‬
ِ ‫ﻚ اﻟﻨ‬ َ
114:3 The protector of the naas ِ ‫إِﻟَِﻪ اﻟﻨ‬
‫ﱠﺎس‬

The Quran says about itself:

45:20 This is the provider of insight for the naas ِ ‫ﺼﺎﺋُِﺮ ﻟِﻠﻨ‬
‫ﱠﺎس‬ َ َ‫َﻫ َﺬا ﺑ‬

So the invitation (to accept Islam), has no bounds of time or place and God’s superiority is for the whole
universe. The Quran also mentions the jinn and naas, i.e. the gypsies and civilized people together (in the
same verse), and also about the creation of jinns before naas (15:27). This means that the rural villages
were created before the civilizations of cities.

For details, see heading (J-N-N).

A-N-F ‫ﺍﻥﻑ‬
“ ُ‫( ”ﺍَ ْﻻَ ْﻧﻒ‬al-anf): the nose, or tip, the strongest and hardest part of something, which is in the front. {T}{R}

5:45 And the nose for nose ِ ‫َﻧﻒ ﺑِﺎﻷ‬

‫َﻧﻒ‬ َ ‫َواﻷ‬

“ ُ‫( ”ﺍَ ْ ِﻻ ْﺳﺘِﻨَﺎﻑ‬al-istenafu): to begin something new. {T}{R}

The Arabs apply both wealth and disgrace to it. As “‫( ”ﺣَ ﻣِﻲَ ﺍَ ْﻧﻔُ ُﻪ‬hamiya anfahu): that he became respected,
and “‫( ”ﺭَ ِﻏ َﻡ ﺍَ ْﻧﻔُ ُﻪ‬raghema anfahu) he became disgraced: {M}.

“‫( ”ﺍَﻧِﻔًﺎ‬anefan): “just now”. The Quran uses this meaning in 47:16.

A-N-M ‫ﺍﻥﻡ‬
“‫( ”ﺍَ ْﻻَﻧَﺎ ُﻡ‬al-anaam): creations (creatures), or only ins and jinn. Some say all things on earth are called
anaam. This is probably derived from “‫( ”ﺍَﻧَﺎ ُﻡ‬annam) and can mean all things which are subjects to sleep
{T, R}. Some say all living things are called “‫( ”ﺍَ ْﻻَﻧَﺎ ُﻡ‬al-anaam) {M}.

The Quran says:

55:10 The earth has been created for the benefit of the creations ‫ﺿ َﻌ َﻬﺎ ﻟِ ْﻸَﻧَﺎِم‬
َ ‫ض َو‬
َ ‫َو ْاﻷ َْر‬

It is evident from this that any system in which the earth (the fountainhead of all sustenance is reserved
for a few only (or lies waste) would be against God’s wishes.

To explain this, the Quran at another place says:

ِِ
41:10 it should be open (available) for all needy َ ‫َﺳ َﻮاء ﻟﱢﻠ ﱠﺴﺎﺋﻠ‬
‫ﲔ‬

For more details, see heading (A-R-Dh).

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 Inna ‫ﺍ ِ ﱠﻥ‬
“ ‫( ”ﺍِﻥﱠ‬inna) is used for assertion and assurance:

ِ‫ِ ﱠ‬
2:6 it is a fact that those who deny this (system of life) َ ‫إ ﱠن اﻟﺬ‬
ْ‫ﻳﻦ َﻛ َﻔُﺮوا‬

“‫( ”ﺍِﻧﱠ َﻤﺎ‬innama) is used to mean “only”:

9:10 Sadaqat are only for those who are fuqra ‫ﺎت ﻟِﻠْ ُﻔ َﻘَﺮاء‬ ‫إِﱠﳕَﺎ اﻟ ﱠ‬
ُ َ‫ﺼ َﺪﻗ‬

It also means reiteration. See under heading “ma”. Inni is also called innani and inna is also spoken as
innana.

Anna ‫ﺍ َ ﱠﻥ‬
“ ‫( ”ﺍَﻥﱠ‬anna) is actually like “‫( ”ﺍِ ﱠﻥ‬inna). It is used for reiteration. When it has a kaaf in front, it reads “‫” َﻛﺎ َ ﱠﻥ‬
(ka-anna). See heading (ka-anna).

“‫( ”ﺍَﻧﱠ َﻤﺎ‬annama) also means the same as “ ‫( ”ﺍَﻥﱠ‬anna), and means reiteration.

21:108 Verily, your ilah is a unique ilah. ِ ‫أﱠَﳕَﺎ إِ َﳍ ُﻜﻢ إِﻟَﻪ و‬

‫اﺣ ٌﺪ‬ ٌَ ْ ُ

“ ‫( ”ﺍَﻥﱠ‬anna) and “ ‫( ”ﺍِﻥﱠ‬inna) differ only in that anna is used in between a sentence while inna is used in
the beginning of the sentence.

Anna ‫ﺃ َﻧ ﱠﻰ‬
“ َ‫( ”ﺍَ ﱢﻧ ٌﻰ َﻛ ْﻳﻑ‬anna kaifa): how.
89:23 (and that day) how can he be reminded of the law? ‫َﱏ ﻟَﻪُ اﻟ ﱢﺬ ْﻛَﺮى‬
‫َوأ ﱠ‬

“‫( ” َﻣﺘَﻰ‬mata): when:

19:8
(Zakariah) said: O my Sustainer, when will a son be born to ‫َﱏ ﻳَ ُﻜﻮ ُن ِﱄ ﻏُ َﻼ ٌم‬
‫ب أﱠ‬
‫ﺎل َر ﱢ‬
َ َ‫ﻗ‬
me?

“ َ‫( ”ﻣِﻥْ ﺍَ ْﻳﻥ‬min aina):, from where?

3:36 From where did you get this? ِ َ‫أَ ﱠﱏ ﻟ‬
‫ﻚ َﻫـ َﺬا‬
6:96 where are you going backwards ‫َﱏ ﺗُـ ْﺆﻓَ ُﻜﻮ َن‬
‫ﻓَﺄ ﱠ‬

Surah Al-Baqrah says:

2:223
Your nisa are your fields. Come to your fields when ‫َﱏ ِﺷْﺌﺘُ ْﻢ‬ ٌ ‫ﻧِ َﺴﺂ ُؤُﻛ ْﻢ َﺣ ْﺮ‬
‫ث ﻟﱠ ُﻜ ْﻢ ﻓَﺄْﺗُﻮاْ َﺣ ْﺮﺛَ ُﻜ ْﻢ أ ﱠ‬
you want to

Here “‫( ”ﺃَﻧﱠﻰ‬anaa): whenever.

Ibn Abbas says it means, whenever in the day or night you want. Taj-ul-Uroos also says it means “when”
(ever). In Gharibul Quran, Mirza Abul Fazl writes that it means “if you want”.

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 A-N-Y ‫ﺍﻥﻱ‬
ُ ‫ﺊ ﺍﻟ ﱠﺸ‬
“‫ﺊ‬ ُ َ‫( ”ﺍَﻧ‬anish shaiyi): the time for something has come, time for something to be strengthened, for
something to be completed or reach its end.

ِ
This (thing) has reached its completion (has matured) ُ‫ﺑـَﻠَ َﻎ َﻫ َﺬا آﻧَﺎﻩُ َو اﻧَﺎﻩ‬

Surah Al-Ahzaab says:

ِ
33:53 those who wait for meal time ُ‫ﻳﻦ إِﻧَﺎﻩ‬
َ ‫ﻧَﺎﻇ ِﺮ‬

That is, if called for a meal, come at the scheduled time (and not too much earlier), or continue idle gossip
till it is meal time and you are included for the meal (out of courtesy).

Surah Al-Hadeed says:

ِِِ
57:16 Hasn’t the time for its completion come for the Momineen? َ ‫أَ َﱂْ ﻳَﺄْن ﻟﻠﱠﺬ‬
‫ﻳﻦ َآﻣﻨُﻮا‬

Surah Al-Ghashiya says:

88:5 the stream water which has reached its extreme ‫ﲔ آﻧِﻴَ ٍﺔ‬
ٍ ْ ‫َﻋ‬

“‫( ”ﺍَ ْﻻَﻧِﻣَﺎ ُء‬al-inaa): utensils {T}. Its plural is “ٌ‫( ”ﺍَﻧِﻴَﺔ‬aneyah) as used in 76: 15.
“‫( ”ﺍَ ْﻻَﻧِﻣَﺎ ُء‬al-inaa) is the plural of “‫ﻰ‬ٌ ِ‫( ”ﺍَﻧ‬aniyun) which means a part of time:
‫ﱠ‬
“‫( ”ﺁ َﻧﺎ ُء ﺍﻟﻠ ْﻳ ِﻝ‬anaul lail): some time (moments) in the night. (20:130) and (3:112).

Ibn Faris says “‫ﻲ‬ ٌ ِ‫( ”ﺍَﻧ‬ini): sometime in the night.

“ َ‫ْﺕ ﺍﻟ ﱠﺷ ْﻳﺊ‬
ُ ‫( ”ﺍَ َﻧﻳ‬anaiyto shaiyi): that I postponed something from its scheduled time.

A-H-L ‫ﺍﻩﻝ‬
Muheet says that this root means “tent” in the Hebrew language. As such it means “the people who live
under the same tent”. Thereafter, as Raghib says, it began to be used for people of the same race, religion
or profession, house and city.

“‫( ”ﺍَﻫْ ُﻝ ﺍﻟ ﱠﺭ ُﺟ ِﻝ‬ahlur rajul) is commonly used for a man’s close relatives and family, and is also used for
ones wife and children. “‫ﺕ‬ ِ ‫( ”ﺍَﻫْ ُﻝ ﺍ ْﻟ َﺑ ْﻳ‬ahlul bait): those who live in the same house.

Muheet says that it means a lot of things. Then with reference to Abu Hanifa, he says that it basically
means wife.

“‫( ”ﺍَ ْﻫﻠِ ﱞﻲ‬ahli) is that four-legged pet animal which becomes familiar with the house.

The Quran does give respect to relationship but the basic criteria for distinguishing people is eeman and
kufr i.e. trust and denial. Those who are bound within the same system of life, are of the same group or
party, and are the individuals of the same nation, but those who are outside this bondage are members of
the other group and as such “others” or strangers.

If relatives belong to the same group, then their relationship becomes stronger, but if they are not of the
same group then they do not stay as one’s own. This was the truth which was revealed to Nooh when he
was told that his son was:
ِ
11:46
O Nooh, he is not one of your group, his acts َ ‫ﺲ ِﻣ ْﻦ أ َْﻫﻠ‬
‫ﻚ إِﻧﱠﻪُ َﻋ َﻤ ٌﻞ َﻏْﻴـُﺮ‬ ِ ُ‫ﻳﺎ ﻧ‬
َ ْ‫ﻮح إﻧﱠﻪُ ﻟَﻴ‬
ُ َ
are not virtuous

Before this, Nooh was told that his son was not included in the Momin group. As such whether it be
Ibrahim’s father or Nooh’s son, Lot’s wife or the closest relative of Muhammad, for example his uncle,

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if they are not bound within the same way of life, then they cannot be considered ahl or family. Such
people will not be hated but will be treated humanely and justly. The ahl will be members of the group
which will be the torch bearer of God’s system, His Lordship and which will nurture the human race.

“‫( ”ﻫ َُﻭ ﺍَﻫْ ٌﻝ ﻟِ َﻛ َﺫﺍ‬huwa hazun lekaza): that he deserves it, this is where he belongs.

Sura An-Nisa says:

Allah orders you to return the security to
4:58 ‫ﺎت إِ َﱃ أ َْﻫﻠِ َﻬﺎ‬
ِ َ‫إِ ﱠن اﻟﻠّﻪ ﻳﺄْﻣﺮُﻛﻢ أَن ﺗُﺆﱡدواْ اﻷَﻣﺎﻧ‬
َ ْ ُُ َ َ
those who have given you security

If this means items that have been given for secure keeping, then it would mean: “don’t misappropriate
them and return them to the owners.” If amanaat means other things which the elite have been given as
trust, such as power, then it would mean to give it to those who deserve it and not those who don’t.

Some say that ahl here means those who deserve, befitting whom.

The Noble Quran mentions the Ahlil Kitab very often. At that time there were two groups of Arabs. One
of them had a claim to some celestial book or the other. These were the Ahlil Kitab or “those with the
Book”, and the other group which did not believe in any celestial book. They have commonly been called
mushrikeen, i.e. who include others to Gods authority.

But shirk was not limited to mushrikeen. There were even those among Ahlil Kitaab who committed
shirk. They believed on other gods too. For details see heading (Sh-R-K). Those without the Book were
also called ummiyeen. See heading (A-M-M). From among all these, those who had belief in Muhammed
were called momineen. And those who did not, were called kafireen. The ahl of the Messenger were
those who obeyed him or followed him (7:83). It also means (as mentioned earlier) those who have the
right, the owners, and those who have the capability (of doing something) 4:58.

Aw ‫ﺃﻭ‬
“‫( ”ﺃﻭ‬aw) is used to mean “or”.

1) To mean doubt, as in:

18:19 we have stayed for a day or some part of the day ‫ﺾ ﻳـَ ْﻮٍم‬
َ ‫ﻟَﺒِﺜْـﻨَﺎ ﻳـَ ْﻮًﻣﺎ أ َْو ﺑـَ ْﻌ‬
This means that the speaker doesn’t know which one is correct.

2) When a choice between two things is given as:

Either marry Hindan or her sister ‫ﺗَـَﺰﱠو ْج ِﻫْﻨ َﺪا أ َْو اَ ْﺧﺘَـ َﻬﺎ‬

3) When “‫( ”ﺃﻭ‬aw) is preceded by a negative, then it means neither of the two things:
‫ﻮرا‬ ِ ِ ِ
76:24 You will neither obey or follow any Aasim or Kafur ً ‫َوَﻻ ﺗُﻄ ْﻊ ﻣْﻨـ ُﻬ ْﻢ آﲦًﺎ أ َْو َﻛ ُﻔ‬

4) To mean “perhaps”:
And we sent him to hundreds of thousands; perhaps they were ‫ﻳﺪو َن‬ ٍ ْ‫وأَرﺳ ْﻠﻨَﺎﻩ إِ َﱃ ِﻣﺌَ ِﺔ أَﻟ‬
ُ ‫ﻒ أ َْو ﻳَِﺰ‬
37:147 ُ ََْ
even more than that.

5) To mean “until now”:

48:16 fight them until they become obedient ‫ﺗُـ َﻘﺎﺗِﻠُﻮﻧـَ ُﻬ ْﻢ أ َْو ﻳُ ْﺴﻠِ ُﻤﻮ َن‬

6) Sometimes it happened thus; and sometimes it happened otherwise: in this meaning:

7:4
so our devastation sometimes appeared at night and sometimes ‫ﺎءﻫﺎ ﺑَﺄْ ُﺳﻨَﺎ ﺑـَﻴَﺎﺗًﺎ أ َْو ُﻫ ْﻢ ﻗَﺂﺋِﻠُﻮ َن‬
َ ‫ﻓَ َﺠ‬
when they were resting in the afternoon

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 A-W-B ‫ﺍﻭﺏ‬
“ ُ‫( ”ﺍَ ْﻻَ ْﻭﺏ‬al-aob): to bring the legs back while running very fast.
ُ ‫( ”ﺍَ ْﻻَ ْﻭﺑ‬al-aobaat): legs.
“‫َﺎﺕ‬
“ ُ‫ﺎﻭﻳْﺐ‬ ِ ‫( ”ﺍَﺗﱠ‬at-taweeb): to travel the whole day and to stay foot at night.
“‫”ﺭ ْﻳ ٌﺢ ﻣ َُﻭﻭﱢ َﺑ ُﻪ‬
ِ (reehun mu-awwebah): the wind that blows the entire day. {T}
“ ُ‫( ”ﺍَﻭْ ﺏ‬aob) also means to return.
“ ُ‫( ”ﺍَﻭْ ﺏ‬aob) and “‫ﻉ‬ ٌ ‫( ” ُﺭﺟُﻮ‬rujooh) differ only in that the last mentioned is said to return with or without
intent, while aub is only with intent.
“ ُ‫( ”ﺍَ ْﻟ َﻤﺎﺏ‬almaab): to return, also junction, and when something becomes oblivious, or the place from
where something turns back.
“ َ‫َﺎﻭﺏ‬ ِ ‫ﺙﻣ‬ ُ ‫( ” َﺑ ْﻳ َﻧ ُﻬﻣَﺎ َﺛ َﻼ‬bainahuma salaso ma aub): there are three places to stop between the two places.

Quran says:
88:25 they will return but to us ‫إِ ﱠن إِﻟَﻴْـﻨَﺎ إِﻳَﺎﺑـَ ُﻬ ْﻢ‬

This means that they are traversing the path that will take them to life’s happiness. They are wrong in
doing so. Every step they take is moving towards the destination which we have ordained as a result of
their deeds. No step of theirs can go beyond our law of consequens, which is the result of cause and
effect. They are moving towards that goal, because:
88:26 every deed of theirs is subject tour laws ‫َﻋﻠَْﻴـﻨَﺎ ِﺣ َﺴﺎﺑـَ ُﻬ ْﻢ‬

ِ ‫( ”ﺣُﺳْ ﻥُ ﺍ ْﻟﻣَﺎ‬husnul maab) in 3:13.

According to this system, the results of good deeds have been called “‫ﺏ‬

In other words, good result for good deeds, but that is not the last destination. It is to stay only
momentarily, because according to the Quran, jannah is one of the evolutionary destinations for Man.
For details see heading (J-N-N).

About Ayub (a messenger) the Quran says:

38:44 turn towards the law of God ٌ ‫إِﻧﱠﻪُ أَﱠو‬
‫اب‬

In similar meaning, the leaders of Dawood’s nation were told:

34:11 O you leaders, turn over ُ َ‫ﻳَﺎ ِﺟﺒ‬
‫ﺎل أَﱢوِﰊ‬

Usually, jibaal is translated to mountains, but its other meanings are the leaders of the nation. See
heading (J-B-L). If jibaal is taken to mean mountains, then it would mean that Daud used to employ the
mountains for which nature has created them, i.e. for protection, to let the forests grow on then to make
wood available and to provide minerals and stones. These are some of the purposes for which God has
created the mountains and by doing this, the mountains obey Him.

A-W-D ‫ﺍ ﻭ ﺩ‬
The basic meaning of the word is for something to bend or become crooked (Ibn Faris). In other words, it
means to get bent due to a heavy load or burden.

“‫( ”ﺍَ ْﻻَ َﻭ ُﺩ‬al-awad): to bend.

“‫( ”ﺍَ ْﻻَﻭْ ُﺩ‬al-awad): to bend or make crooked, to offend, to be a burden.
“ٌ ‫(”ﺍَ ْﻻَﻭْ َﺩﺓ‬al-audah): load, or to become a burden (for something).
“‫( ”ﺍَ َﺩﻩُ ْﺍﻻَ ْﻣ ُﺭ‬aadahul amr): that some burden has bent his back.
“‫( ” َﺗﺎَﻭﱠ َﺩﻩُ ْﺍﻻَ ْﻣ ُﺭ‬ta-awwadal amr): that this matter has burdened him.

The Quran says:

2:255 the control of the universe is no burden to God ‫ودﻩُ ِﺣ ْﻔﻈُ ُﻬ َﻤﺎ‬
ُ ‫َوﻻَﻳـَ ُﺆ‬

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 A-W-L ‫ﺍ ﻭ ﻝ‬
Ibn Faris says it means both the beginning and end of some work.

“ً‫( ”ﺁ َﻝ ِﺍﻟَ ْﻳ ِﻪ ﺍَ ْﻭﻻ‬ala ilaihey awla): he went back to him, returned to him.
“‫( ”ﺁ َﻝ َﻋ ْﻧ ُﻪ‬ala-unhu) turned from him. Basically the word means to return and focus.
“‫ﻚ‬ َ ‫ﺿﺎﻟﱠ‬ َ ‫ﻚ‬ َ ‫( ”ﺍَ ﱠﻭ َﻝ ﷲُ َﻋﻠَ ْﻴ‬awwal-allahu a’laika zalaka): Let Allah return your lost thing to you.
“‫( ” َﻣﺎ ٌﻝ‬maal) is the point to which a thing at last returns, or the last result of anything.
“‫َﺎﻭ ْﻳ ٌﻞ‬
ِ ‫( ”ﺗ‬ta’weelun): to return something to its right path.
“ً‫َﺎﻭ ْﻳﻼ‬ ِ ‫( ”ﺍَ ﱠﻭ َﻝ ْﺍﻟ َﻜ َﻼ َﻡ ﺗ‬awwala alklama taweela): he explained the results and assessment.
“‫ﻲ ْﺍﻟﻘَﻮْ ٌﻡ‬ ‫( ”ﺁ َﻝ َﻋﻠِ ﱠ‬aala a’liyya-al-qoum):he became the friend of the nation.
“ُ ‫( ”ﺁ َﻝ ْﺍﻟ َﻤﺎ َﻝ َﻭ ﺍِ ْﻧﺘَﺎﻟَﻪ‬aala al-mala wa antalahu): he looked after the wealth, arranged for it, corrected it.
“ُ ‫( ”ﺍَ ْ ِﻻﻳَﺎﻟَﻪ‬al-iyalah): politics, limits of the state.
“‫( ”ﺁ َﻝ‬aala): to be reduced, to get rid of.
“‫( ”ﺍَ ﱠﻭ ُﻝ‬awwal) is the opposite for “‫( ”ﺁ ِﺧ ٌﺮ‬last). 57:3. This means that awwal means the very first.

Raghib says that “ َ‫( ”ﺍَ َﻧﺎ ﺍَﻭﱠ ُﻝ ﺍ ْﻟﻣُﺳْ ﻠِ ِﻣ ْﻳﻥ‬ana awwalul muslemeen): that I am the first to bow before the laws of
Allah and thus am an example for others.

Quran says Allah is al-awwal (the first) in 57:3. This indicates his infinity which human concept can not
grasp.

“ً‫( ”ﺍَ ِﻭ َﻝ ﺍﻟ ﱠﺮ ُﺟ ُﻞ ﻳَﺎْ َﻭ ُﻝ ﺁ َﻭﻻ‬awilar-rajulu yawalu aawalaa): he became the precede, he attained number one
(position). “‫( ”ﺍُﻭْ ﻟَﻰ‬Oola) is the feminine gender {T}.

Quran says:
79:25 The last and the first َ ‫ْاﻵ ِﺧَﺮةِ َو ْاﻷ‬
‫ُوﱃ‬

“‫( ”ﺁ ٌﻝ‬al) mean the members of one’s family, his friends, or those who are obedient to him. “‫( ”ﺁ ٌﻝ‬al) is
used among gentlemen only, not among the dregs of society. {T}

When Quran says “ َ‫”ﺁﻝ َﻳﻌْ ﻘُ ْﻭﺏ‬ ِ (ale Yaqub) in 19:6, it means the children, friends or obedient of Yaqob.
“ َ‫( ”ﺁ ِﻝ ﻓِﺮْ ﻋَﻮْ ﻥ‬ala firoun): likewise the obedient one of the Pharaoh.
“ُ ‫( ”ﺍَ ْﻻَﻟَﺔ‬ala lateh): situation, instruments or gadgets. The plural is “‫ﺕ‬
ٌ َ‫( ”ﺍَ ْﻻ‬aalaat).

Quran uses the word “‫َﺎﻭ ْﻳ ٌﻞ‬

ِ ‫( ”ﺗ‬taweel) to mean the last result, outcome, last verdict:
ً‫َﺣ َﺴ ُﻦ ﺗَﺄْ ِوﻳﻼ‬ ِ
4:59 This is the right way (of living) and it will have a good result ْ ‫ﻚ َﺧْﻴـٌﺮ َوأ‬َ ‫َذﻟ‬
7:53 now they are waiting for the veracity of this book? ُ‫َﻫ ْﻞ ﻳَﻨﻈُُﺮو َن إِﻻَﺗَﺄْ ِوﻳﻠَﻪ‬

I.e. they are waiting for what this book says will take place to take place. In the narrative about Moosa
(Moses) and his traveling companion (elder), the companion says in the end:
ِ ِ ِ َ ُ‫ﺳﺄُﻧـَﺒﱢﺌ‬
18:78
I will now tell you about the things about which you
َ ‫ﻚ ﺑﺘَﺄْ ِو ِﻳﻞ َﻣﺎ َﱂْ ﺗَ ْﺴﺘَﻄﻊ ﱠﻋﻠَْﻴﻪ‬
‫ﺻْﺒـًﺮا‬ َ
were so eager and restless.

Yaqoob had said about Yusuf:

God will give you such insight that you will get to ِ ‫ﻚ ِﻣﻦ ﺗَﺄْ ِو ِﻳﻞ اﻷَﺣ ِﺎد‬
‫ﻳﺚ‬ َ ‫َوﻳـُ َﻌﻠﱢ ُﻤ‬
12:6 َ
the bottom of things instantly
This means that he will reach the final result by knowing the beginning. That is why interpretation of
dreams is also called taweel.

12:36 Inform us about the interpretations ‫ﻧـَﺒﱢْﺌـﻨَﺎ ﺑِﺘَﺄْ ِوﻳﻠِ ِﻪ‬

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About ayaateh mutashabehaat, those verses or sentences which are inexplicable by us because they are
beyond human comprehension, it has been said in the Quran:
Whatever the interpretation of this knowledge is, lies
3:7 with none other than Allah and those who keep ‫َوَﻣﺎ ﻳـَ ْﻌﻠَ ُﻢ ﺗَﺄْ ِوﻳﻠَﻪُ إِﻻَاﻟﻠّﻪُ َواﻟﱠﺮ ِاﺳ ُﺨﻮ َن ِﰲ اﻟْﻌِﻠْ ِﻢ‬
acquiring substance in this knowledge

For details, see heading (Sh-B-He) and (H-K-M).

Oulai ‫ﺍ ُ ْﻭ َﻻ ِء‬
“‫( ”ﺍُﻭْ َﻻ ِء‬oulai) is a noun and means “all this”. Its singular is “‫( ” َﺫﺍ‬za). See also heading “‫( ” َﺫﺍ‬za).
“‫ﻚ‬ َ ِ‫( ”ﺍُﻭْ ﻟَﺌ‬oulaikah): “they all”. Its singular is “‫ﻙ‬
َ ‫( ” َﺫﺍ‬zaak) and “‫ﻚ‬
َ ِ‫( ” َﺫﺍﻟ‬zalik).
ُ َ ُ
“‫( ”ﺍﻭﻟﺌِﻜ ْﻢ‬oulaikum): “all of them” as in 4:91. It is used for both masculine and feminine genders.

It also appears as a warning such as:

11:78 These are my daughters? ‫َﻫ ُـﺆﻻء ﺑـَﻨَ ِﺎﰐ‬

Oulu ‫ﺍ ُ ﻭ ﻟ ُ ﻭْ ﺍ‬
“‫( ”ﺍُﻭﻟ ُ ْﻭﺍ‬oulu) is also a noun and means “with” such as:
38:43 those with intellect and insight ِ ‫ِﻷُوِﱄ ْاﻷَﻟْﺒ‬
‫ﺎب‬َ ْ

The singular is “ ْ‫( ” ُﺫﻭ‬zu). “‫ﺕ‬

ُ ‫( ”ﺍَﻭْ َﻻ‬oulaat) is plural and feminine in gender. The singular is “‫ﺍﺕ‬
ُ ‫( ” َﺫ‬zaat)
65:6 those with burden (responsibility or pregnancy) ِ ‫ُوﻻ‬
‫ت ﲪَْ ٍﻞ‬ َ‫أ‬

A-W-N ‫ﺍﻭﻥ‬
“ ُ‫( ”ﺍَ ْﻻَﻥ‬al-aan) is the present time, now, at this time. {T}.

‫ﺖ ﺑِﺎ ْﳊَ ﱢﻖ‬ ِ

2:71 Now you are telling the truth. َ ْ‫اﻵ َن ﺟﺌ‬

A-W-He ‫ﺍﻭ ﻩ‬
“‫( ”ﺁ ِﻩ‬ah), “ُ‫( ”ﺍَ ْﻭﻩ‬auho), “‫”ﺁﻭ ِﻩ‬
ْ (awihi). All these are expressions of pain and complaint.
“ُ‫( ”ﺍَ ْﻻَﻭﱠ ﺍﻩ‬al-awwah) is a person who uses the expression of “ُ‫( ”ﺗَﺎَﻭﱡ ﻩ‬taawoho) very much, which means to
express anger and sorrow. As such it signifies a person who is easily brought to tears and very
commiserate and sorrowful at people’s plight {T}. It is also used for a very understanding person and for
one who prays a lot. {T}

Ibrahim is called “‫( ”ﺍَﻭﱠ ﺍﻩٌ ﺣَ ﻠِ ْﻳ ٌﻡ‬awwahun haleem) 9:114 which means commiserate, one who grieved over
other’s plight.

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 A-W-Y ‫ﺍﻭﻱ‬
Ibn Faris says the word basically means “to gather”, and “to pity and fear”.

“ ْ‫ْﺕ َﻣ ْﻧ ِﺯﻟِﻲ‬ ُ ‫”ﺁﻭﻳ‬َ (awaito manzili): I got down (landed) at my house, or returned to it, or lived in it.
“‫”ﺁﻭﻱَ ﺇِﻟَ ْﻳ ِﻪ‬ َ (awa ilaih): to lean towards someone and become enamoured.
“‫”ﺁﻭﻳْﺕَ ﻟَ ُﻪ‬ َ (awaito lahu): I felt pity for him.
“ ْ‫ﺕ ِﺍﻟَ ْﻳ ِﻪ ِﺑ َﻘ ْﻠ ِﺑﻲ‬
ُ ْ‫( ”ﺭَ ﺟَ ﻌ‬rajata ilaihi biqalbi): I became enamoured of him from the heart. {R}
“‫ﻯ‬ ْ َ
َ ْ‫( ”ﺍﻟ َﻤﺎﻭ‬al-mawa): place to returns during day or night, a place where a camels return at night to rest. {T}
“‫ﻱ‬ ‫( ”ﺍَ ْﻻَ ِﻭ ﱡ‬al-awyo): birds that remain in flocks
“‫ﻱ‬ َ ‫ﺎﻭ‬ ِ ‫( ”ﺍَ ْﻟ َﻤ‬al mawia): the garden where one can spend the night.
“ُ ‫( ”ﺍَ َﻭ ْﻳﺘُﻪ‬awaitohu): I got him down at my house {T}. Also see heading (Th-W-Y)

The Quran says:

11:43 I will go towards the mountain to escape ‫َﺳﺂ ِوي إِ َﱃ َﺟﺒَ ٍﻞ‬
23:50 We gave shelter to ( Jesus and Mary) ‫ﺎﳘَﺎ‬
ُ َ‫َآوﻳْـﻨ‬
33:51 to give shelter near oneself ‫ﺗُـ ْﺮِﺟﻲ َﻣﻦ ﺗَ َﺸﺎء ِﻣﻨْـ ُﻬ ﱠﻦ َوﺗُـ ْﺆِوي‬
8:26 God sheltered you ‫ﺂوا ُﻛ ْﻢ‬
َ َ‫ﻓ‬

Quran calls jannah as Al-mawa in 53:15 which means the place where one can live in peace and without
any fear. Where one does not need to fear that somebody will snatch it away:

But the same word has also been used for Jahannum:
3:151 You will live permanently in fire ُ ‫َوَﻣﺄْ َو ُاﻫ ُﻢ اﻟﻨ‬
‫ﱠﺎر‬
Because as per the root, mawa is any place that is a destination, center, or living place.

I-Y ‫ﺍﻱ‬
“ ْ‫( ”ﺇِﻱ‬Iy): yes, as in:
10:53 tell them, yes, it is undoubtedly so ‫ﻗُ ْﻞ إِي َوَرﱢﰊ إِﻧﱠﻪُ َﳊَ ﱞﻖ‬
“ ْ‫( ”ﺇِﻱ‬Iy) must be followed by words of swearing.

A-Y-D ‫ﺍﻱﺩ‬
Ibn Faris says its basic meanings are protection and strength.

“‫( ”ﺃَ ُﺩ‬ad), “‫( ”ﻳَﺌِ ْﻴ ُﺪ‬yaid), “‫( ”ﺁ ْﻳﺪًﺍ‬aida), they all mean to be strengthened, to become hard.
“‫( ”ﺍَ ْﻵ ُﺩ‬al-aado): hardness or strength.
“‫( ”ﺍَ ْﻻَ ْﻳ ُﺪ‬al-ayd): the same.
“‫( ” َﺫﺍ ﺍَ ْﻻَ ْﻳ ُﺩ‬za al-ayd): strong man.
“‫( ”ﺍَﻳ ْﱠﺩ ُﺗﻪ َﻗﺎﺑِ ْﻳ ًﺩﺍ‬ayyatohu tayeeda): to strengthen something very much.
“‫( ”ﺍَ ْ ِﻻﻳَﺎ ُﺩ‬al iyad): that which is used to give strength.

It also means mud which is placed around the edges of a tent so that rain water does not enter. It also
means high dune, or strong mountain.

2:87 And We strengthened Isa (Jesus) through Rooh-ul-Qudus (Holy Spirit) ِ ‫َوأَﻳﱠ ْﺪﻧَﺎﻩُ ﺑُِﺮ‬
‫وح اﻟْ ُﻘ ُﺪ ِس‬
51:47 We have built the universe with great strength ‫ﺎﻫﺎ ﺑِﺄَﻳْ ٍﺪ‬
َ َ‫َواﻟ ﱠﺴ َﻤﺎء ﺑـَﻨَـْﻴـﻨ‬

“‫( ”ﺍَ ْﻳ ِﺪ‬aiyd) is the plural of “‫( ”ﻳَ ٌﺪ‬yad) (hand). See heading (Y-D-Y).

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 A-Y-K ‫ﺍﻱﻙ‬
ُ ‫( ”ﺍَ ْﻻَ ْﻳ‬al aiyk): a lot of trees, a bunch of trees, a wood which has berry trees etc. proliferation of any kind
“‫ﻚ‬
of trees. “ٌ‫( ”ﺍَ ْﻳ َﻜﺔ‬aikah) is its singular.

Quran says:
15:78 People of the woods ‫ﺎب اﻷَﻳْ َﻜ ِﺔ‬
ُ ‫َﺻ َﺤ‬
ْ‫أ‬
It is said for the people of Madyan who lived in dense forests.

A-Y-M ‫ﺍﻱﻡ‬
“‫( ”ﺍَ ْﻻَﻳَﺎ ٌﻡ‬al iyaam): “smoke”.
“‫( ”ﺁﻡ ﻳَﺌِ ْﻴ ُﻢ َﻭ ﻳَﻮُﻭْ ُﻡ ﺍِﻳَﺎ ًﻣﺎ‬aama yaimu wa yauwmu iyaama): in order to get to the beehive he smoked it so that
the bees fly away and the hive is left alone.
“‫( ”ﺍَ ْﻻَﻳﱢ ُﻢ‬al-ayim): a woman with no husband. Its plural is “‫( ”ﺍَ ْﻻَﻳَﺎ َﻣﻰ‬al-ayama).

There was an Arab proverb that said “‫( ”ﺍَ ْﻟ َﺤﺮْ ﺏُ َﻣﺎ ﻳَ َﻤﺔٌ ﻟِﻠﱠﻨِ َﺴﺎ ِء‬alharbu ma yamatun lillanisa) which mean that
war turns women into widows

The Quran says:

Those among you who are single, let them be married. (Either bachelors, or ِ ‫وأ‬
‫َﻧﻜ ُﺤﻮا ْاﻷَﻳَ َﺎﻣﻰ‬
24:32 َ
spinsters, married or unmarried, widowers or widows, all are included) {T, M}

It is evident from this that it is also among the duties of an Islamic society to create an environment in
which individuals are able to live a life of connubial bliss.

Ain ‫ﺃ َ ْﻳ َﻥ‬
“ َ‫( ”ﺃَ ْﻳﻥ‬ain): where, whither, which place.
“‫( ”ﺃَ ْﻳﻨُ َﻤﺎ‬ainama):, where, wherever.

75:10 There is no escape ‫أَﻳْ َﻦ اﻟْ َﻤ َﻔﱡﺮ‬

2:148 Wherever you be, God will collect you (all). ‫ﲨ ًﻴﻌﺎ‬ ِ ْ‫أَﻳﻦ ﻣﺎ ﺗَ ُﻜﻮﻧُﻮاْ ﻳﺄ‬
َِ ‫ت ﺑِ ُﻜﻢ اﻟﻠّﻪ‬
ُ ُ َ َ َْ

Ayyi ‫ﺃَ ﱠ‬
‫ﻱ‬
‫( ”ﺃَ ﱞ‬ayyon): who, which, which one:
“‫ﻱ‬
ٍ ‫ي ﺣ ِﺪ‬
‫ﻳﺚ ﺑـَ ْﻌ َﺪﻩُ ﻳـُ ْﺆِﻣﻨُﻮ َن‬
7:185 Then besides this hadith, on what will these people believe? َ ‫ﻓَﺒِﺄَ ﱢ‬
Call him by what name you will, all well balanced named belongs ‫َﲰَﺎء ا ْﳊُ ْﺴ َﲎ‬ ْ ‫َﻳًّﺎ ﱠﻣﺎ ﺗَ ْﺪ ُﻋﻮاْ ﻓَـﻠَﻪُ اﻷ‬
17:110
to him.

It is also used to call someone, to call out, like “ ُ‫( ”ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﻨﱠﺎﺱ‬ya ayyo han-naas) which means O people.

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 Iyya ‫ﺃ ِ ﻳ ﱠﺎ‬
There is a sense of abbreviation in it, it doesn’t come by itself but has a pronoun with it.

1:4 4 we accept only your subjugation ‫إِﻳﱠﺎ َك ﻧـَ ْﻌﺒُ ُﺪ‬

16:51 so keep following me ِ ‫ﻓَﺈﻳﱠﺎي ﻓَﺎرﻫﺒ‬
‫ﻮن‬ َُْ َ
6:152 we give you rizq as well as them i.e. we feed you as well as them ُ ‫ﱠﳓْ ُﻦ ﻧـَْﺮُزﻗُ ُﻜ ْﻢ َوإﻳﱠ‬
‫ﺎﻫ ْﻢ‬ ِ

Ayyaan ‫ﺃ َ ﻳ ﱠﺎ َﻥ‬
It means “when”:
ِ ‫ﻚ ﻋ ِﻦ اﻟ ﱠﺴ‬
7:187 they ask of you when will the moment of revolution come? ‫ﺎﻫﺎ‬
َ ‫ﺎﻋﺔ أَﻳﱠﺎ َن ُﻣ ْﺮ َﺳ‬
َ َ َ َ‫ﻳَ ْﺴﺄَﻟُﻮﻧ‬

Ayyub َ ‫ﺃ َ ﻳ ﱡ ْﻮ‬
‫ﺏ‬
Ishaq had two sons, Yaqub and Eesu. Eesu went to his uncle Ismail and married his daughter. He had
several children among whom Amaliq and Eewaz became well known. Eesu’s nickname was Adoom
(pinkish) and hence his dynasty was called Adoomi. The area in the centre between the Dead Sea and the
Uqaba Gulf was where he lived. In the Torah it is called the Koh or Mount Siir. The capital was Raqeem.
Ayub belonged to the Eewaz tribe. In the Torah, Ayyub’s travel is mentioned. Yubab, Oub and Aayub are
the same name (Ayyub). The period was between 700 and 1000 B.C. Although some researchers think
that his period was prior to Moses. His tale is written therein and as is usual with the Torah, the tale has
been garnished a lot. The Quran has mentioned only one phase of his life when he was in severe
difficulties but he tolerated them with great courage and perseverance. For details see 21: 83 and 84 and
38: 44 and 49.

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 A-Y-Y ‫ﺃ ﻱ ﻱ‬
“ٌ ‫( ”ﺁﻳَﺔ‬ayah): visible evidence, symbol or sign. As such, landmarks are called ayah. Actually, ayah is
necessarily the visible part of anything that is hidden, and when one can understand or comprehend the
visible part, and then he can even guess as to what the invisible part means. {R, T, M}. God’s personality
cannot come within the purview of human comprehension, therefore, it can only be guessed from the
visible signs which abound in the universe. As such, this universe and everything within it are called ayah
of Allah. These verses are the marks of which we can have some idea of (man’s) “destiny”. The biggest
ayah in the human world is “wahi” or revelation. It is therefore also an ayah of Allah. Every part or verse
of the Noble Quran is called an “ayah”. The message brought by a Messenger is also called the ayah {L}

Saleh said to his nation “whether you honour Allah’s law or not, I have decided to let this camel go free.
This camel is here called ayah:
7:73 this (female) camel is a sign for you ً‫َﻫ ِـﺬﻩِ ﻧَﺎﻗَﺔُ اﻟﻠّ ِﻪ ﻟَ ُﻜ ْﻢ آﻳَﺔ‬

Similarly the Quran calls Nooh’s Ark ayah as well

ِ
29:15 A sign for all the world َ ‫آﻳَﺔً ﻟﱢﻠْ َﻌﺎﻟَﻤ‬
‫ﲔ‬

It was called a sign because it was a sign that the nation which will obey the law of God will be safe from
harm. In short, everything which draws Man’s attention towards God is an ayat.

Besides that, even reasoning could be an ayah:

ِ ْ ‫ﱠﻬﺎر آﻳـَﺘَـ‬
17:12 points to these very reasoning ‫ﲔ‬ َ َ ‫َو َﺟ َﻌﻠْﻨَﺎ اﻟﻠﱠﻴْ َﻞ َواﻟﻨـ‬

In other words, by deliberating Man can reach the understanding that the universe is not static, but
dynamic. In surah Ash-Shoa’ra, the word ayah has also been used for a memorial. 26:128

Iyan nabaat means that ayaah is the beauty of flowers of plants. {L}
“‫ﺲ‬ِ ‫( ”ﺍَﻳَﺎ ﺍَﻟ ﱠﺸ ْﻤ‬aiya-ash-shamsi): rays or indications of the sun {T, M}.
َ“‫( ”ﺗَﺎَﻳﱠﺎ‬ta ayah): to stop at someplace.
“‫ﺎﻥ‬ِ ‫( ” َﺗﺎ َ ﱠﻳﺎ َﺑِﺎ ْﻟ َﻣ َﻛ‬ta ayah bil makan): he stopped at that place and got late.

Ibn Faris says its basic meanings are to stop and deliberate, or to intend and decide.

“To wait and deliberate” throws a very illuminating light on the particularities of ayahs. The phrase
would mean that all of the various things in the world are ayahs, every one of them. But they can be
ayahs (signs) only for those who stop and deliberate on them. By deliberating on them, one’s mind will
naturally go towards their Creator. Similarly, by deliberating on the Quranic ayah s, a human being can
reach his rightful destiny. If one does not stop and think about it, then the ayah cannot lead to the real
meaning of life. In this way, it would not be an ayah in the real sense.

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 B (‫ﺏ )ﺣﺮﻑ‬
The following examples will make the use of this letter clear:

“‫ﺖ ﺑِ َﺰ ْﻳ ٍﺪ‬ُ ‫( ”ﺍَ ْﻣ َﺴ ْﮑ‬amsaktu bi zaid): I caught Zaid

“‫ﺕ ﺑِ َﺰ ْﻳ ٍﺪ‬ ُ ْ‫( ” َﻣ َﺮﺭ‬marartu bi zaid): I went past Zaid
“‫َﺐ َﺯ ْﻳ ٌﺪ‬ َ ‫( ” َﺫﻫ‬zahaba zaid): Zaid went
“‫ْﺖ ﺑِ َﺰ ْﻳ ٍﺪ‬ ُ ‫( ” َﺫﻫَﺒ‬zahabtu bi zaid): I went with Zaid, or I took Zaid with me.

The Quran says:

4:43 do the “masah” on your faces (wipe one’s hands over the face ‫ﻮﻫ ُﻜ ْﻢ‬ِ ‫ﻓَﺎﻣﺴﺤﻮاْ ﺑِﻮﺟ‬
without water, while performing ablution). ُُ ُ َ ْ
25:72 When they walk past by fault. ‫اِذَا َﻣﱡﺮْوا ﺑِﺎﻟﻠﱠﻐْ ِﻮ‬
2:17 Allah deprived them of their light ‫ﺐ اﻟﻠّﻪُ ﺑِﻨُﻮِرِﻫ ْﻢ‬ َ ‫ذَ َﻫ‬
2:54 You have been unkind to yourself due to worshipping a calf. ِ ِ
‫ﻇَﻠَ ْﻤﺘُ ْﻢ اَﻧْـ ُﻔ َﺴ ُﮑ ْﻢ ﺑِﺎﲣَﺎذ ُﮐ ْﻢ‬
11:48 Nooh, dismount with safety ‫ﻮح ْاﻫﺒِ ْﻂ ﺑِ َﺴﻼٍَم ﱢﻣﻨﱠﺎ‬ ُ ُ‫ﻧ‬
96:4 he taught with (through) the pen ‫َﻋﻠﱠ َﻢ ﺑِﺎﻟْ َﻘﻠَ ِﻢ‬

To indicate time or place, meaning “in”:

54:34 We saved them in the morning ‫ﺎﻫﻢ ﺑِ َﺴ َﺤ ٍﺮ‬
ُ َ‫ﱠﳒﱠْﻴـﻨ‬
3:123 truly Allah has helped you in the field of Badr ‫ﺼَﺮُﻛ ُﻢ اﻟﻠّﻪُ ﺑِﺒَ ْﺪ ٍر‬
َ َ‫َوﻟَ َﻘ ْﺪ ﻧ‬

In exchange for something, as in:

12:20 And they sold him (Yusuf) in exchange for a small price. ٍ َْ‫َو َﺷَﺮْوﻩُ ﺑِﺜَ َﻤ ٍﻦ ﲞ‬
‫ﺲ‬

To mean “‫( ”ﻋ َٰﻠﯽ‬a’la) or “over”, the Quran says:

‫ض‬ ِِ
4:42 If the earth could be levelled over them. ُ ‫َﻮْﺗُﺴَﻮﱠیٰ ﻬﺑ ُﻢ ْاﻻَْر‬

To mean “from”, as in:

25:59 About him, inquire from someone who knows ‫ﺎﺳﺄ َْل ﺑِِﻪ َﺧﺒِ ًﲑا‬
ْ َ‫ﻓ‬
ِ ‫ﺎد ا‬
‫ﷲ‬ ِ ِ
76:6 the stream from which servants of Allah drink ُ َ‫ﻴـْﻨًّﺎ ﻳَﺸْﺮَبُ ﻬﺑَﺎﻋﺒ‬

Some think that the way “‫( ” ِﻣ ْﻦ‬min) is used here, means “some”. Not full, but a part. As such, some
people maintain that the following verse should be translated as shown below:
5:6 Do the “masaah” over a part of the head ‫َو ْاﻣ َﺴ ُﺤ ْﻮا ﺑُِﺮءُ ْو ِﺳ ُﮑ ْﻢ‬

At some places this letter is additional and doesn’t mean anything, as in:
13:43 Allah is witness enough ً‫َﮐ ٰﻔﯽ ﺑِﺎﷲِ َﺷ ِﻬْﻴﺪا‬

Even if “beh” had not been used in the above verse, it would generate the same meaning.

Mirza Abul Fazal writes in his book Gharib-ul-Quran that the “beh” in “ِ‫( ”ﺑِﺴ ِْﻢ ﺍﷲ‬bismillah) is to invoke
help.

“ِ‫( ”ﺑِﺎﷲ‬billah): to swear on Allah. This means that “beh” is also used to swear.

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 B-A-R ‫ﺏﺃﺭ‬
“‫( ”ﺍَ ْﻟﺒِﺌً ُﺮ‬al-bi’aro): “water well”.

Its actual meaning is of a hole which has its opening camouflaged so if someone goes over it, he may fall
into it. In other words, a dug trap. Although, it is not unthinkable that the use of this word can apply to
other meanings as well.

The Quran says:

22:45 blind (useless) wells ‫َوﺑِْﺌ ٍﺮ ﱡﻣ َﻌﻄﱠﻠَ ٍﺔ‬

B-A-S ‫ﺏﺃﺱ‬
“‫ﺲ‬ َ ‫( ”ﺑِ ْﺌ‬beys): “bad”. It is usually used in past tense, but has no definitive derivate. Its forms are formed by
combining the root letters directly, as “‫( ”ﻧَ ِﻌ َﻢ‬naima) from “‫( ”ﻧِﻌْﻢ‬ni’m). It is sometimes accompanied with
“‫( ” َﻣﺎ‬ma), for instance “‫ﺏ ْء َﺳ َﻤﺎ‬ ِ ” (bi’usama) in 2:90.
“ ُ‫( ”ﺍَ ْﻟﺒَﺄْﺱ‬al-basu): severe plight, raging battle, hardness, strength etc.
“‫ﮏ‬ َ ‫ﺑﺄﺱ َﻋﻠَ ْﻴ‬ َ َ‫”ﻻ‬
َ (la basa alaika) or, “‫ﺱ ﺍﻟ ﱠﺮ ُﺟ ُﻞ‬
َ ْ‫( ”ﻻَ َﺧﻮْ ﻑَ ﺑُﻮ‬la khaufa bo- sa rajal): the man became brave.
“‫ﺲ ﺍﻟ ﱠﺮ ُﺟ ُﻞ ﺑُﻮْ َﺳﺎ‬ َ ِ‫( ”ﺑَﺌ‬ba’esar rajulu yu-sa): the man became very needy.
“‫( ”ﺍَ ْﻟﺒَﺄْ َﺳﺎ ُء‬al-ba’sa’o): intensity.
“ ٌ‫( ” َﻋ َﺬﺍﺏٌ ﺑَﺌِﻴْﺲ‬azabun ba’is): severe punishment, a punishment in which economy is affected.
“‫( ”ﺍَ ْﻟﺒَﺄْ َﺳﺎ ُء‬al-ba’sao) also means hunger {M}.
“‫( ”ﺍَ ْﻟﺒَﺄْ َﺳﺎ ُء‬al-basa’o): the loss of wealth {M}.
“‫ﻀﺮﱠﺍ ُء‬ ‫( ”ﺍَﻟ ﱠ‬az-zarrao): physical harm, like disease etc. {M}.
“ ُ‫( ”ﺍَ ْﻟ ُﻤ ْﺒﺘَﺌِﺲ‬al-mubtaus): a sad person {M}.

The Quran says:

18:2 unpleasant results of wrong deeds ٌ‫ﺑَﺄْﺳﺎً َﺷ ِﺪﻳْﺪاً ﲟﻘﺎﺑﻠﻪ اَ ْﺟﺮاً َﺣ َﺴﻨﺎ‬
7:4 When Our punishment came to that dwelling ‫ﻓَ َﺠﺎءَ َﻫﺎﺑَﺄْ ُﺳﻨَﺎ‬

This implies that due to their wrong deeds, the law of nature was activated, and severe plight was
ٍ ْ‫( ”ﺍُﻭﻟِ ْﯽ ﺑَﺄ‬ooli
encountered. In surah Bani Israel, there is mention of a warring tribe which used to bring “‫ﺱ‬
baas), that is, severe plight.

Surah Al-Hadeedh says:

57:25 there is great hardness in it ‫س َﺷ ِﺪﻳْ ٌﺪ‬ ِِ
ٌ ْ‫ﻓﻴْﻪ ﺑَﺄ‬

“ ٌ‫( ”ﺍِ ْﺑﺘِﺌﺎﺱ‬ibteasun): to take offend, to be sad.

In surah Hoodh, Noah has been addressed:

‫ﺌﺲ ِﲟَﺎ َﮐﺎﻧـُ ْﻮا ﻳـَ ْﻔ َﻌﻠُ ْﻮ َن‬ِ
11:37 Don’t worry about a thing of what these opponents do ْ ‫ﻓَ َﻼَ ﺗْـﺒَﺘ‬

Babel ‫ﺑ َ ﺎ ﺑ ِ ُﻞ‬
The city of Babel (Babylon) was the centre of ancient Caledonian civilization. The Quran has mentioned
this city and denied the mythical stories that are related with it in reference to Solamon in Jewish
literature:

And in Babel, no such revelation was made to Haroot

2:102
and Marut (two angels, supposedly).
‫ت‬ َ ‫ﲔ ﺑِﺒَﺎﺑِ َﻞ َﻫ ُﺎرْو‬
َ ‫ت َو َﻣ ُﺎرْو‬ ِ ْ ‫وَﻣﺎاُﻧْ ِﺰَل َﻋﻠَﯽ اﻟْﻤﻠَ َﮑ‬
َ َ

These were all tales fabricated by those resistors themselves.

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 B-T-R ‫ﺏﺕﺭ‬
“‫( ”ﺍَ ْﻟﺒَ ْﺘ ُﺮ‬al-butar): to cut something, before it is complete or matures {Ibn Faris}.
It also means to cut off a tail at its root.
“‫ْﻒ ﺑَﺎﺗِ ٌﺮ‬ ٌ ‫( ” َﺳﻴ‬saifun batir): the sword which cuts.
“‫( ”ﺍَ ْﻻَ ْﺑﺘَ ُﺮ‬al-abtaro) unrequited, a pauper who has nothing, childless, one whose dynasty has its root cut off,
after whose death, no trace of his name or good deeds shall remain {T, M, R}.

The Quran says:

108:3 no trace of your opponent َ َ‫إِ ﱠن َﺷﺎﻧِﺌ‬
‫ﻚ ُﻫ َﻮ ْاﻷَﺑْـﺘَـُﺮ‬

The meaning of “no trace” in this context is that their strength and grandeur, due to which they so oppose
you, will end and they will have no part from the better things of life.

B-T-K ‫ﺏﺕک‬
Ibn Faris says it basically means to cut. The basic meaning of “‫ﮏ‬ ٌ ‫( ”ﺑَ ْﺘ‬batak) is to cut, or to get hold of
ْ
feathers and wrench them out. As such “ُ‫( ”ﺍَﻟﺒِ ْﺘ َﮑۃ‬al-bitkah): the rooted out feathers. This would mean that
َ َ‫( ”ﺑَﺘ‬batak): to root out, but it figuratively means to cut the ears of animals, or split them and let them
“‫ﮏ‬
go free in the name of idols {T, M, R}. This was the practice in heathen Arabia.

Surah An-Nisaa says:

4:219 So they will split the ears of animals. ‫ﻓَـﻠَﻴُﺒَﺘﱢ ُﮑ ﱠﻦ اَ َذا َن ْاﻻَﻧْـ َﻌ ِﺎم‬

ُ ِ‫( ”ﺍَﻟ ﱠﺴﻴْﻒُ ْﺍﻟﺒَﺎﺗ‬as-aaiful batik): a sword that cuts {T}.

“‫ﮏ‬

B-T-L ‫ﺏﺕﻝ‬
Ibn Faris says it basically means to differentiate something from other things.

“ُ‫( ”ﺑَﺘَﻠَہ‬batalau) or “‘‫( ”ﻳَ ْﺒﺘُﻠُہ‬yabtolohu): he separated her.

“‫( ”ﻓَﺎ ْﻧﺒَﺘَ َﻞ‬fa’anbatal): hence he was separated.
“‫( ”ﺗَﺒَﺘﱠ َﻞ‬tabattal) also means the same as above.
“‫( ”ﺍَ ْﻟﺒَﺘُﻮْ ُﻝ‬al-batool) is a woman who stays away from men, or who stays away from marriage.
“ُ‫( ”ﺍَ ْﻟ ُﻤﺒَﺘﱠﻠَۃ‬al-mubattala) is a beautiful woman, who has fine (beautiful) limbs.
“ُ‫ﺖ ْﺍﻟ َﻤﺮْ ﺃَﺓ‬ ِ َ‫( ”ﺗَﺒَﺘﱠﻠ‬tabattalatil mar’aa): the woman finished her make-up.
“‫( ”ﺍَ ْﻟ ُﻤ ْﺒﺘِ ُﻞ‬al-mubtil): being different from others.
“‫( ”ﺍَ ْﻟﺒَ ْﺘ ُﻞ‬al-batl) is the truth, or one’s right. {T}
“‫( ”ﺍِ ْﻧﺒَﺘَ َﻞ ﻓِ ْﯽ َﺳﻴ ِْﺮﻩ‬inbatala fee sairih): he tried to walk fast.

Quran says:
To cut off from everybody (everything) and to follow Allah only, and ِ ‫وﺗـﺒﺘ‬
73:8
engage oneself in efforts to establish His system ً‫ﱠﻞ اﻟَﻴْ ِﻪ ﺗَـْﺒﺘِْﻴﻼ‬
ْ ََ َ

When the Messenger was given the principles of Allah's system, he was ordered to form a group of those
who were loyal to him, and to carry out its implementation, and in doing so, not to heed the opponents in
any way:
6:92 Proclaim to Allah, and leave the opponents aside ‫ﻗُ ِﻞ اﷲُ ﰒُﱠ ذَ ْرُﻫ ْﻢ‬

When a man decides upon the end (goal), then he should shelve ifs and buts, and with the goal in mind,
take every step towards that goal. All this should be done in a nice way, because “‫( ”ﺗَﺒَﺘﱡ ٌﻞ‬tabattul) has a
connotation of décor as well.

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 B-Th-Th ‫ﺏﺙﺙ‬
‫( ”ﺑَ ﱞ‬bus) is to spread out and disturb something, thus it also means to spread, as well as increase
“‫ﺚ‬
(proliferate). {T}

Muheet’s compiler says that it means to invent and create. While asserting these meanings, Raghib has
‫( ”ﺑَ ﱞ‬bus) also means to disclose something which was previously hidden. Therefore, it also
added that “‫ﺚ‬
means to make such things obvious, which were unclear earlier. {T, L}

Ibn Faris also says that its basic meaning is to disclose or distribute (without any pattern).

“‫ﺚ ْﺍﻟ ُﻐﺒَﺎ َﺭ‬ ‫( ”ﺑَ ﱡ‬bus alghubar): to raise dust.

“‫ﮏ ﺍﻟ ﱢﺴ ّﺮ‬ َ ُ‫( ”ﺑَﺜَ ْﺜﺘ‬basastokash shir): I disclosed the secret to you.
“‫ﮏ‬ َ ُ‫( ”ﺍَ ْﺑﺜَ ْﺜﺘ‬absustoka): I disclosed (the reason of) my sorrow to you. {T}
“‫ﺚ‬ ‫( ”ﺍَ ْﻟﺒَ ﱡ‬al-basso) is that sorrow which cannot remain hidden. {T}

The Quran says:

God spread out every kind of living thing on earth, and proliferated
2:164 ‫ﺚ ﻓِﻴْـ َﻬﺎ ِﻣ ْﻦ ُﮐ ﱢﻞ َداَﺑٍَﺔ‬
‫َوﺑَ ﱡ‬
them (created them abundantly).
ِ ‫اش اﻟْﻤﺒﺜُـﻮ‬
101:4 like flies spread around ‫ث‬ ْ ْ َ ِ ‫ﮐﺎﻟْ َﻔَﺮ‬
56:7 the spread particles in the air ‫َﺒَﺎءً ﻣُﻨْﺒَﺜًّﺎ‬
12:86 I complain due to my suffering and my grief ‫أَ ْﺷ ُﻜﻮ ﺑـَﺜﱢﻲ َو ُﺣ ْﺰِﱐ‬

‫( ”ﺑَ ﱞ‬bus) is sadness other than sorrow, and means such sadness which cannot be
This makes it clear that “‫ﺚ‬
kept hidden.

B-J-S ‫ﺏﺝﺱ‬
“‫ﺲ ْﺍﻟ َﻤﺎ ُء‬
َ ‫( ”ﺑَ َﺠ‬bajasal ma’a): for the water to split something, and to flow out.
“ ٌ‫( ” َﻣﺎ ٌءﺑَﺠْ ﺲ‬ma’un bajus): water that flows out in this manner {T}.

The Quran mentions:

ِ ‫ﻓَﺎﻧْـﺒﺠﺴ‬
7:160 streams of water flowed out of it ُ‫ﺖ ﻣْﻨﻪ‬
ْ َََ
2:60 Then gushed forth ‫ت‬ْ ‫ﻓَﺎﻧْـ َﻔ َﺠَﺮ‬

Raghib says when water flows from a narrow opening it is called “ ٌ‫( ”ﺍِ ْﻧﺒِ َﺠﺎﺱ‬inbijaas), and “‫”ﺍِ ْﻧﻔِ َﺠﺎ ٌﺭ‬
(infijaar) is a common condition. But the Quran has used both words to mean the same thing.

B-H-Th ‫ﺏﺡﺙ‬
ُ ْ‫( ”ﺍَ ْﻟﺒَﺤ‬al –bahs) is to look for something in the dirt, or to
According to Ibn Faris the basic meaning of “‫ﺚ‬
scratch the earth.

“ُ‫( ”ﺍَ ْﻟﺒُ َﺤﺎﺛَۃ‬al-bohasa) is dust or mud which has been scratched out of the ground.
“‫ﺙ‬ُ ْ‫( ”ﺍَ ْﻟﺒَﺤُﻮ‬al-bohos) is a camel which kicks up dust with his feet behind him, which it digs out while
running.
“‫ﺚ‬ ُ ْ‫( ”ﺍَ ْﻟﺒَﺤ‬al-bahso) is the mine in which gold or silver is prospected. {M}

Surah Al-Maidah mentions:

5:31 a crow was scratching the earth ِ ‫ﺚ ﻓِﯽ ْاﻻَْر‬
‫ض‬ ُ ‫ُﻏَﺮاﺑًﺎ ﻳـَﺒْ َﺤ‬

ُ ‫( ”ﺍَ ْﻟﺒَ ِﺤﻴ‬al-bahees): a secret.

“‫ْﺚ‬

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Nawab Siddiq Hasan Khan writes that words in which “‫( ”ﺑَﺎء‬ba) and “‫( ” َﺣﺎء‬ha) appear together, carry the
connotation of investigation, or to take out (make out) one thing of the other.

B-H-R ‫ﺏﺡﺭ‬
“‫( ”ﺍَ ْﻟﺒَﺤْ ُﺮ‬al-bahr): to split, or tear on a large scale. Seas or rivers are called “‫( ”ﺑَﺤْ ٌﺮ‬bahr) because they have
apparently been dug into the earth. The female camel which had given birth to ten camels was let to roam
freely in the name of the idols after splitting its ears, and was called “ٌ‫( ”ﺑَ ِﺤ ْﻴ َﺮﺓ‬baheera).

Nawab Siddiq Hasan Khan writes that words in which “‫( ”ﺑَﺎء‬ba) and “‫( ” َﺣﺎء‬ha) appear together carry the
connotation of investigation, or to take one thing out of the other.

Ibn Faris, with reference to Khalil, says that the sea is called “‫( ”ﺑَﺤْ ٌﺮ‬bahr) because of its vastness. A river
which flows continuously is also called “bahr”. The sea is called “‫( ”ﺑَﺤْ ٌﺮ َﮐﺒِ ْﻴ ٌﺮ‬bahr kabeer) or bigger bahr
in comparison.

Kitabul Ashqaq says that a great body of water (whether brackish or drinkable) is called “‫( ”ﺑَﺤْ ٌﺮ‬bahr).
“‫( ”ﺑَﺤْ ٌﺮ‬bahr) actually means the place where a lot of water has accumulated. Cultivable land is also called
“‫( ”ﺑَﺤْ ٌﺮ‬bahr), as well as cities, especially the cities which are situated near sea or rivers.

Quran says:
Those societies which exist on land and those which exist on bahr,
30:41 ‫ﺎد ﻓِﯽ اﻟْﺒَـﱢﺮ َواﻟْﺒَ ْﺤ ِﺮ‬
ُ ‫ﻇَ َﻬَﺮاﻟْ َﻔ َﺴ‬
all have become inequitable

It also means that all societies of the world on land and water have been infested with vile.

In the meaning of land and water (the sea and dry land) these words have appeared in 17: 67. Also see
heading (Y-M-M).

In the tale about Moosa crossing the river, and the Pharaoh’s drowning, the words “‫( ”ﺑَﺤْ ٌﺮ‬bahr) and “‫”ﻳﱠ ٌﻢ‬
(yum) have been used in 2:50, 2:77 and 2:78.

The Quran has termed fishing as permitted:

That (fish) which you catch yourself and that which the water throws out
5:96 ‘‫ﺻْﻴ ُﺪاﻟْﺒَ ْﺤ ِﺮ َوﻃَ َﻌﺎﻣﻪ‬
َ
or that is left behind on the land when the water recedes
Also see heading (Th-Ain-M).

B-Kh-S ‫ﺏﺥﺱ‬
Ibn Faris says the basic meaning of this root is of shortcoming or reduction.

“ ُ‫( ”ﺍَ ْﻟﺒَ ْﺨﺲ‬al-bakhs): to reduce, to oppress, reduction in rights. That is why Ibnul Sakeet says that “ ٌ‫”ﺑَ ْﺨﺲ‬
(bakhs): to grant less than what is rightful, that is, reduction in rights {T}.
“ ُ‫( ”ﺍَ ْﻟﺒَﺎ ِﺧﺲ‬al-bakhis): something that is slightly bad {R}.
“ ُ‫( ”ﺍَ ْﻟﺒَ ْﺨﺲ‬al-bakhs) is the tax received by the ruler {T}.

Surah Al-Baqarah says:

2:282 and makes no reduction whatsoever in it ً‫ﺲ ِﻣﻨْﻪُ َﺷْﻴﺎ‬ْ ‫َوَﻻَﻳـَْﺒ َﺨ‬
72:13 he will not fear reduction of his rights, nor will he fear any oppression ‫ﺎف ﲞَْﺴﺎً ﱠوَﻻ َرَﻫ ًﻘﺎ‬ ُ َ‫ﻓَ َﻼ َﳜ‬
12:20 (they) sold him for a low price ‫ﺲ‬ ٍ َْ‫َﺷَﺮْوﻩُ ﺑِﺜَ َﻤ ٍﻦ ﲞ‬

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But Zajaj says that verse 12:20 means that the act of selling him was equal of exceeding human rights,
because selling humans is forbidden.

Nawab Siddiq Hasan Khan says that words where “‫( ”ﺑﺎء‬ba) and “‫( ”ﺧﺎء‬kha) appear together give the
meaning of knocking out someone’s eye, which gives a sense of committing excess.

B-Kh-Ain ‫ﺏﺥﻉ‬
“‫ﻉ‬ ُ ‫( ”ﺍَ ْﻟﺒِﺨَﺎ‬al-bikha) is a vein inside the back of the neck.
“‫( ”ﺑَ َﺨ َﻊ ﺑِﺎﻟ ﱠﺸﺎ ِﺓ‬bakha’a bish shaat): he cut the goat’s throat with such vigour that even its “‫ﻉ‬ ٌ ‫( ”ﺑِﺨَﺎ‬bikha) was
cut through. This is the real meaning. Later it was used to mean other things too.
“‫( ”ﺑَ َﺨ َﻊ ﻧَ ْﻔ َﺴہُ ﻳَ ْﺒ َﺨ ُﻊ‬bakha’a nafsahu) is to kill oneself in anger and sorrow, (in frustration).
“‫ﺽ ﺑِﺎﻟ ﱢﺰ َﺭﺍ َﻋ ِۃ‬ َ ْ‫( ”ﺑَ َﺨ َﻊ ْﺍﻻَﺭ‬bakha’al arda biz zira’a): he kept on tilling the soil till it lost its fertility completely.

About the Messenger , the Quran has said:

you will kill yourself
18:6 ‫ﮏ َﻋ ٰﻠﯽ اٰﺛَﺎ ِر ِﻫ ْﻢ‬ ِ ‫ﮏﺑ‬
َ ‫ﺎﺧﻌٌﻨَـ ْﻔ َﺴ‬َ َ ‫ﻟَ َﻌﻠﱠ‬
(in the grief as to why these people do not believe).

Note how a preacher of God grieves for his nation, like a kind physician.

B-Kh-L ‫ﺏﺥﻝ‬
“‫( ”ﺍَ ْﻟﺒ ُْﺨ ُﻞ‬al-bukhl): to stop the justified use of things that you have acquired.

Raghib thinks that there are two types of “‫( ”ﺑﺨﻞ‬bukhl). One is to be miserly with what one has acquired,
i.e. abstain when spending is needed. The second kind is the one who is pained to see someone else
spending what he has acquired when needed. This is more condemnable. Then he presents 4:37 in support
of his contention.

Muheet says that “‫( ”ﺑﺨﻞ‬bukhl): to stop things from being spent, and “‫( ” ُﺷﺤﱞﺎﺱ‬shohas) is the desire which
forces one to do just that. In other words, “‫( ” ُﺷﺤﱞﺎﺱ‬shohas) indicates both greed and “‫( ”ﺑﺨﻞ‬bukhl).

Quran says:
the people who stop rizq (sustenance or wealth) from
‫ﱠﺎس ﺑِﺎﻟْﺒُ ْﺨ ِﻞ َوﻳَﮑْﺘُ ُﻤ ْﻮ َن َﻣﺎ‬ ِ‫ﱠ‬
4:37
being spent and order others to desist from spending َ ‫اَﻟﺬﻳْ َﻦ ﻳـَﺒْ َﺨﻠُ ْﻮ َن َوﻳَﺎْ ُﻣُﺮْو َن اﻟﻨ‬
(life’s accoutrements, or necessities), and hide ‫ﻀﻠِ ِﻪ‬
ْ َ‫اٰﺗـ ُٰﻬ ُﻢ اﷲُ ِﻣ ْﻦ ﻓ‬
whatever Allah has endowed them with ...

The central idea of the noble Quran is that man should strive up to his utmost, but keep only what he
needs. The rest should be kept open and available for sustenance of all mankind.
See heading (N-F-Q).

“‫( ”ﺑ ُْﺨ ٌﻞ‬bukhl) or “miserliness” is the exact opposite of the teaching in which Man keeps everything for
himself and doesn’t give anything to others. This way he denies the happiness and equities in society.
(92:6 – 92:9). Quran stresses “‫ﻕ‬ ٌ ‫( ”ﺍِ ْﻧﻔَﺎ‬infaaq) (spending for others’ benefit) and discourages “‫( ”ﺑ ُْﺨ ٌﻞ‬bukhl)
(miserliness) in several ways.

Islam’s basic teaching includes keeping one’s fruits of labor (after fulfilling one’s bare needs) available to
others, and for spending according to Allah’s dictum. This is called taqwa. It solves life’s problems and
makes the life of the Hereafter better. The Quran clearly states that a nation which adopts “‫( ”ﺑ ُْﺨ ٌﻞ‬bukhl) or
miserliness as a trait is removed from the chessboard of life and replaced by another nation, which is not
like the one removed (47:38).

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That is because the unchangeable law of Allah is that:
Only those things are long lasting in this world, that are ِ ‫ﺚ ﻓِﯽ ْاﻻَْر‬
13:17 ‫ض‬ ُ ‫ﱠﺎس ﻓَـﻴَ ْﻤ ُﮑ‬
َ ‫َﻣﺎﻳـَْﻨـ َﻔ ُﻊ اﻟﻨ‬
beneficial for mankind

The system which is for the good of only one individual, one group, or one nation, and not for the entire
humanity, will not have a long-lasting effect. When something is stopped from being beneficial to
Mankind, it is “‫( ”ﺑ ُْﺨ ٌﻞ‬bukhl) and that will create havoc for individuals as well as for nations.

B-D-A ‫ﺏﺩﺃ‬
“‫( ”ﺑَﺪَﺃَﺑِ ٖہ‬badabih), “َ‫( ”ﺑَ ْﺪﺃَ َﻭﺍَ ْﺑﺘَﺪَﺃ‬bad-unwa’atda’a) :to begin with something.
“‫( ”ﺑَ َﺪﺍَﺍﻟ ﱠﺸ ْﻴ َﺊ‬bada aash shaiyi): He initiated this, he started it.
“‫ﺉ َﻭ َﻣﺎﻳُ ِﻌ ْﻴ ُﺪ‬ ُ ‫( ”ﻓُﻼَﻧٌ َﻤﺎﻳُ ْﺒ ِﺪ‬fulan ma yubdiyo wama yu eed): that man neither initiates talk nor answers anything.
“‫ﺊ‬ ْ
ُ ‫( ”ﺍَﻟﺒَ ِﺪﻳ‬al-badi): the head man, the leader or chief.
“‫ﺮی‬ ٰ ‫ﺿ ٖہ ﺍِ ٰﻟﯽ ﺍ ُ ْﺧ‬ ِ ْ‫( ”ﺑَﺪَﺃَ ِﻣ ْﻦ ﺍَﺭ‬bada min ardehi ila ukhra) He left his own land for another. He left his country.
“‫( ”ﺍَ ْﻟﺒَ ْﺪ ُء‬al-bad-u), “‫( ”ﺍَ ْ ِﻻ ْﺑﺪَﺍ ُء‬al-ibda’a); to give priority to something over basic things {T}.
“‫ی‬ ِ ‫ﺉ ﺍﻟﺮ ْﱠﺃ‬ ُ ‫( ”ﺑَﺎ ِﺩ‬baadi ar rayee) is the initial opinion.
“‫ی‬ ْ
ِ ‫ی ﺍﻟﺮﱠﺃ‬ َ ‫( ”ﺑَﺎ ِﺩ‬baadiar rayee) is an opinion that is obvious {R}. See heading (B-D-W).

The Quran says:

They are the ones who began (to fight) with you. (they are the ٍ‫وُﻫﻢ ﺑَ َﺪء وُﮐﻢ اَﱠو َل َﻣﱠﺮة‬
9:13 ْ ُْ ْ َ
initiators)

In the context of the creation of the universe, Quran mention:

10:4 He is the One who initiates (the creations) and keeps them revolving ِ ْ ُ‫اِﻧﱠﻪُ ﻳـَﺒْ َﺪء‬
ُ‫اﳋَﻠْ َﻖ ﰒُﱠ ﻳُﻌﻴْ ُﺪﻩ‬

It is obvious that everything gets created from the point of its initiation, and then passes through different
stages to its completion. Its initiation is according to Allah's laws and its completion after different stages
is also according to His laws. Also see headings (F-Th-R), (B-D-Ain), (Ain-W-D).

Surah Saba says:

Tell them that the constructive Allah's law is here and no
destructive program can stand against it, because a ِ
34:49 ‫ﺎﻃ ُﻞ َوَﻣﺎ ﻳُﻌِْﻴ ُﺪ‬
ِ ‫ئ اﻟْﺒ‬
َ ُ ‫اﳊَ ﱠﻖ َوَﻣﺎ ﻳـُْﺒﺪ‬
ْ َ‫ﻗُ ْﻞ َﺟﺎء‬
destructive program doesn’t have the acumen to begin any
scheme and then take it to completion

Baatil (Untruth) does not do anything which is result-oriented.

Surah Hoodh says:

‫ی اﻟﱠﺮای‬ ِ
11:27 Immature opinion َ ‫ﺑَﺎد‬
For this, see heading (B-D-W).

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 B-D-R ‫ﺏﺩﺭ‬
“‘‫( ”ﺑَﺎ َﺩ َﺭﻩ‬baadara), “ً‫( ” ُﻣﺒَﺎ َﺩ َﺭﺓ‬mubaadarah), “‫( ”ﺑِﺪَﺍﺭًﺍ‬bidara): all these words mean to hurry about some
work which is to one’s liking.

Surah An-Nisa says:

4:6 being a spendthrift in a hurry ‫اِ ْﺳﺮاﻓًﺎ ﱠو ﺑِ َﺪ ًارا‬

Zajaj says it means to fill up or be completely filled.

“ٌ‫( ” ُﻣﺒَﺎ َﺩ َﺭﺓ‬muBadratun) is a man who uses all his strength in a hurry {T}.

Ibn Faris says it has two basic meanings

1) for something to be complete and filled to the brim
2) to rush towards something.

“‫( ”ﺍَ ْﻟﺒَ ْﺪ ُﺭ‬al-badr): a full moon, fully grown. Besides this “‫( ”ﺑَ ْﺪ ُﺭ‬badr) is the name of a place between Mecca
and Madina, as described in 3:123 {T}. This was the place of a battle with the opponents.

Raghib thinks that the root of this word actually is “‫( ”ﺍَ ْﻟﺒَ ْﺪ ُﺭ‬al-badr) i.e. full moon.

Nawab Siddiq Hasan Khan writes that in words where “‫( ”ﺑﺎء‬ba) and “‫( ”ﺩﺍﻝ‬daal) appear together, they
give the sense of beginning, or advent.

“‫( ”ﺑَ َﺪ َﺭﺍِﻟَ ْﻴ ِہ ﺑِ َﮑ َﺬﺍ‬Badra ilaihi bikaziba): that he disclosed a thing to him {K}.
This makes the meaning of “‫( ”ﺍَ ْﻟﺒَ ْﺪ ُﺭ‬al-badr) clear i.e. complete advent or appearance.

B-D-Ain ‫ﺏﺩﻉ‬
Ibn Faris says that “‫ﻉ‬ ُ ‫( ”ﺍَ ْﻟﺒِ ْﺪ‬al-bido) is something which has occurred for the first time and has no
precedence.
“‫( ”ﺍَ ْﻟﺒَ ِﺪ ْﻳ ُﻊ‬al’badii): a new rope which has been woven for the first time with new threads.
“ٌ‫( ” َﺭ ِﮐ ﱞﯽ ﺑَ ِﺪ ْﻳ َﻌۃ‬raki yun badiatun) is a newly dug well {T}.

Nawab Siddiq Hasan Khan writes that in words where “‫( ”ﺑﺎء‬ba) and “‫( ”ﺩﺍﻝ‬daal) appear together, they
give the sense of beginning, or advent.

ُ ‫( ”ﺍَ ْ ِﻻ ْﺑﺪَﺍ‬al-ibda-o): to create or give birth to something without following anybody i.e.
Raghib writes that “‫ﻉ‬
without any example or model. And when this word is used for God, it means to create something without
any tool, without any matter and without reference to time and place.

The Quran says:

2:117 He is the Originator of the Heavens and earth. ‫ض‬ ِ ‫ﺑ ِﺪﻳﻊ اﻟ ﱠﺴ ٰﻤ ٰﻮ‬
ِ ‫ت َو ْاﻻَْر‬ ُْ َ

Only God can bring something from oblivion into existence, but this quality is also reflect-able in Man,
which allows him to discover and invent new things in the universe. This is the reason for human
dominance over other creatures, the condition being that these inventions and discoveries will be used for
the benefit of Mankind and not for human destruction. But all these inventions will be in the biological or
physical world. God’s laws are for the benefit of mankind, and are contained in the Quran.

These laws will never change, because these laws were not made by Man’s intellect, instead given to him
by revelation. This revelation is found in the Quran, and has reached completion. The lifestyle of Islam
does not require any addition. It is complete and no addition or change is permitted. That is why the
Quran has condemned Rahbaniyat (monasticism), as in 57:37, although while remaining within those
unchangeable principals, laws that follow up can be formulated, according to the needs of the times.

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About the Messenger, it is said:
46:9 Say “I am not a new rasool” ‫ﺖ ﺑِ ْﺪ ًﻋﺎ ِﻣ َﻦ اﻟﱡﺮ ُﺳ ِﻞ‬
ُ ‫ﻗُ ْﻞ َﻣﺎ ُﮐْﻨ‬

Meaning of the above verse is at what I am presenting is not something new, and has already been
presented previously by others.

B-D-L ‫ﺏﺩﻝ‬
“‫( ”ﺑَ َﺪ ٌﻝ‬badal), “‫( ”ﺑِ ْﺪ ٌﻝ‬bidl), “‫( ”ﺑَ ِﺪ ْﻳ ٌﻞ‬badeel): all these words mean anything that replaces something else.
“َ‫ﺖ ْﺍﻟﺨَﺎﺗَ َﻢ ﺑِ ْﺎﻟ َﺤ ْﻠﻘَۃ‬
ُ ‫( ”ﺍَ ْﺑﺪ َْﻟ‬bdaltal khatama bil khalqata): I took off the ring and in its place put on a band.
ْ ْ ْ
“‫ﺖ ﺍﻟﺨَﺎﺗَ َﻢ ﺑِﺎﻟ َﺤﻠﻘَ ِۃ‬ ُ ‫( ”ﺑَ ﱠﺪ ْﻟ‬baddaltul khatama bil khalqata): I had the ring melted and in its place had a band.
“‫( ”ﺗَ ْﺒ ِﺪ ْﻳ ٌﻞ‬tabdeel): for something to change form while its substance remains the same.
“‫( ”ﺍِ ْﺑﺪَﺍ ٌﻝ‬ibdaal): to replace one substance with another.
“ٌ‫( ” ُﻣﺒَﺎ َﺩﻟَۃ‬mubadala): to replace the kind of thing that was taken.
“‫( ”ﺗَﺒَ ﱠﺪ َﻝ‬tabaddal): something underwent change.
“‫( ”ﺗَﺒَ ﱠﺪﻟَہ‘ ﻭ ﺗَﺒَ ﱠﺪ َﻝ ﺑہ‬tabaddalahu wa tabaddala bi): that something took its place, or changed it.
“‫( ”ﺗَ ْﺒ ِﺪ ْﻳ ٌﻞ‬tabdeel) also means to change.

In the Quran, “ً‫( ”ﺑَ َﺪﻻ‬badala) has been used to mean in exchange for (remuneration, return and price) in
18:50. “‫( ”ﺑَ ﱠﺪ َﻝ‬baddal) has been used to denote to change one thing with another in 27:11.

Quran says:
30:30 Allah’s way of creation never changes ِ‫َﻻﺗَـْﺒ ِﺪﻳْ َﻞ ِﳋَْﻠ ِﻖ اﷲ‬
there is none who can change Allah’s laws ِ ‫َﻻﻣﺒﱠ ِﺪ َل ﻟِ َﮑﻠِ ٰﻤ‬
6:34 ِ‫ﺖ اﷲ‬ ُ
(neither can they be changed nor replaced)
If he divorces you then Allah may give him better wives
66:5 ‫اِ ْن ﻃَﻠﱠ َﻘ ُﮑ ﱠﻦ اَ ْن ﻳـﱡْﺒ ِﺪﻟَﻪ‘ اَْزَواﺟﺎً َﺧ ْﲑاً ِﻣْﻨ ُﮑ ﱠﻦ‬
than you in exchange
33:52 neither that you take other wives in their place ‫ﱠل ﺑِِ ﱠﻦ‬َ ‫َوﻻَاَ ْن ﺗَـﺒَﺪ‬
4:20 to wish to change (replace) one wife with another ‫اِ ْﺳﺘِﺒْ َﺪ َال َزْو ٍج َﻣ َﮑﺎ َن َزْو ٍج‬

For the change in situation of a nation, see 47:38.

B-D-N ‫ﺏﺩﻥ‬
“ ُ‫( ”ﺍَ ْﻟﺒَ َﺪﻥ‬al-badan): the body i.e. except the head, hands and legs. Although, Azhari says it means the entire
body {T}.

Raghib says the word “‫( ”ﺑَﺪ ٌَﻥ‬badan) is used for the body as per the hulk, and according to its color.
Ibn Faris says it means a thing by itself, not its surroundings.

Quran says while talking of the Pharaoh:

10:92 Today we will preserve your body َ ِ‫ﮏ ﺑِﺒَ َﺪﻧ‬
‫ﮏ‬ َ ‫ﻓَﺎﻟْﻴَـ ْﻮَم ﻧـُﻨَ ﱢﺠْﻴ‬

The pharaohs of ancient Egypt used to mummify their dead and they can still be seen. The pharaoh who
followed Moosa was drowned in the river. So it was probably how his body was lost. But Quran had
stated some fourteen hundred years ago that the body was retrieved from the sea and had been preserved.
Therefore those mummies which have been recovered also include his mummy. Refer to Encyclopedia
Britannica and also my book Birk-e-Tour. Although “‫( ”ﺑَﺪ ٌَﻥ‬badanun) also refers to armor because it is
worn on the body {R}.

“ ُ‫( ”ﺍَ ْﻟﺒَﺎ ِﺩﻥ‬al-baadinu), “ ُ‫( ”ﺍَ ْﻟ ُﻤﺒَﺪﱠﻥ‬al-mubaddanu): large and fuller bodied person.
“ َ‫( ”ﺑَ ُﺪﻥَ ﻭﺑَﺪَﻥ‬baduna wa badana): that he became fuller and bigger.

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“ُ‫( ”ﺍَ ْﻟﺒَ َﺪﻧَۃ‬al-badanatuh), that cow or camel that was taken to slaughter, that is because those animals which
were taken to Mecca for slaughter, were fattened. Its plural is “‫( ”ﺑُ ْﺪ ٌﻥ‬budnun).

Quran says in surah Al-Hajj:

22:36 And the camels and cattle ‫َواﻟْﺒُ ْﺪ َن‬

B-D-W ‫ﺏﺩﻭ‬
“‫( ”ﺑَ ْﺪ ٌﻭ‬badwun) and “‫( ”ﺑُ ُﺪ ﱞﻭ‬budooun): to appear
“ُ‫( ”ﺍَ ْﺑ َﺪ ْﻳﺘُہ‬abdaitahu): I exposed it.
“‫( ”ﺑَﺪَﺍ َﻭﺓُ ﺍﻟ ﱠﺸ ْﯽ ِء‬badaawatuh sahai): the part of something that appear first.

The Quran has used “ َ‫( ”ﺗُ ْﺒ ُﺪﻭْ ﻥ‬tubdona) “you show”, in contrast to “ َ‫( ”ﺗَ ْﮑﺘُ ُﻤﻮْ ﻥ‬tuktumona) “you hide” in
2:33. Likewise in verse 2:71, the word “‫( ”ﺗُ ْﺒ ُﺪﻭْ ﺍ‬tubdona) “you show” has come against “ ْ‫( ”ﺗُ ْﺨﻔُﻮ‬tukhfoo)
“you keep secret”.

In surah An-Noor the Quran says:

24:31 they should not display their adornments ‫َوﻻَﺑْ ِﺪﻳْ َﻦ ِزﻳْـﻨَﺘَـ ُﻬ ﱠﻦ‬

“‫( ”ﺍَﻟَﺒْﺪ ُﻭ‬al-abadoo), “ُ‫( ”ﺍَ ْﻟﺒَﺎ ِﺩﻳَۃ‬al baadiyatuh), “ُ ‫( ”ﺍَ ْﻟﺒَﺪَﺍ َﻭﺓ‬al badaawatuh): desert or village.
“ُ ‫( ”ﺍﻟﺒَﺪَﺍ َﻭﺓ‬al-badaawatuh) is the urban life as opposed to village or desert life. Desert is said to be “ٌ‫”ﺑَﺎ ِﺩﻳَۃ‬
(baadiyatun) because it is exposed and open, as in 12:100. {T}

In Quran “‫( ”ﺍَ ْﻟﺒَﺎ ِﺩ‬al-baadi) appears in contrast to “ ُ‫( ”ﺍَ ْﻟ َﻌﺎ ِﮐﻒ‬al a’kifu) in verse 22:25, which means one who
comes from outside.

Quran mention in surah Hood that opponents of Noah said the following to him:
We cannot see that other than those of the lower ِ ِ ِ ‫ﻣﺎﻧﺮاَک اﺗـﺒﱠـﻌ‬
11:27 ‫ی اﻟﱠﺮاْ ِی‬
َ ‫ﮏ اﻻَاﻟ ﱢﺬﻳْ َﻦ ُﻫ ْﻢ اََراذ ﻟُﻨَﺎ ﺑَﺎد‬
َ ََ َ ََ
class (of our society) follow you.

This saying has a hidden meaning, that those who follow you have a clear appearance of being outcasts of
normal standards. Their looks reveal their condition. (We have it as a phrase meaning of “first sight”).
This verse can also mean the opponents are trying to say that those people, who followed Noah, were not
doing so because of their intellect but rather because of emotions.

B-Dh-R ‫ﺏﺫﺭ‬
“‫( ”ﺑَ َﺬﺭْ ﺗُہُ ﺑَ ْﺬﺭًﺍ‬bazartahu bazran): I scattered it, separated it, spoilt it.
“‫( ”ﺍﻟﺒَ ْﺪ ُﺭ‬al-bazru), is the portion of seeds that is kept for sowing. From this it stands for agricultural
cultivation. It is also used for the seedlings sown in a field, or the vegetables which just sprout out of the
ground.

Nawab Sidique Hassan Khan has written that where “‫( ”ﺑﺎء‬ba) and “‫( ”ﺫﺍﻝ‬dhal) appear together, the
words give meaning of extracting.

Ibn Faris has said that its fundamental meaning is to scatter and separate.

The fundamental meaning of “‫( ”ﺗَ ْﺒ ِﺬ ْﻳ ٌﺮ‬tabzeerun) would be to consume the grain which was saved for
sowing. It also means to habitually waste wealth, because “‫( ”ﺗَ ْﺒ ِﺬ ْﻳ ٌﺮ‬tabzeerun) also means to separate {T}.

It is given in the Quran:

You should not squander wealth. Those who ِ ْ ‫َﻻُﺗَـﺒَ ﱢﺬ ْر ﺗَـْﺒ ِﺬﻳْـﺮا اِ ﱠن اﻟْﻤﺒَ ﱢﺬ ِرﻳْﻦ َﮐﺎﻧـُﻮا اِ ْﺧﻮا َن اﻟ ﱠﺸ ٰﻴ ِﻄ‬
17:26-27 ‫ﲔ‬ َ ْ َ ُ ً
do so are opposition’s brethren

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 B-R-A ‫ﺏﺭﺃ‬
“ٌ‫( ”ﺑَﺮْ ﺃ‬barun): The fundamental meaning is of separating one thing away from other dissimilar things.
“ُ‫( ”ﺑَﺎ َﺭﺃَﻩ‬baara ahu): that he separated and distanced himself.
“‫( ”ﺗَﺒَﺮ ْﱠﺃﻧَﺎ‬tabarraanaa): we are all separate.
“‫ﺿ ٖہ‬ ِ ‫ﺉ ْﺍﻟ َﻤ ِﺮﻳْﺾُ ِﻣ ْﻦ َﻣ َﺮ‬
َ ‫( ”ﺑَ ِﺮ‬bareeu al-mardu min maradihi): the patient is cured, because his illness has been
separated from him.
“ُ‫( ”ﺍَﻧَﺎﺑَ َﺮﺍ ٌء ِﻣ ْﻨہ‬anaa baraaun minhu): I am free, separate from it. I have no relation with it.

Quran says:
when the leaders will become frustrated and separate ‫اِ ْذ ﺗَـﺒَـﱠﺮاﻟﱠ ِﺬﻳْ َﻦ اﺗﱡﺒِ ْﻌﻮاِْﻣ َﻦ اﻟﱠ ِﺬﻳْ َﻦ اﺗﱠـﺒَـ ْﻌ ْﻮا‬
2:166
themselves from their followers ...
This is a proclamation from Allah and His Rusool (the centre
9:1 of Quranic system) that we are absolutely separate (from the ‫ﺑـََﺮ اَةٌ ِﻣ َﻦ اﷲِ َوَر ُﺳ ْﻮﻟِِﻪ‬
polytheists of Mecca, with whom there was a treaty)

With reference to Allah, he Quran says:

59:24 He is Allah, the creator, the separator, the formatter ‫ﺼ ﱢﻮُر‬ ُ ‫اﳋَﺎﻟِ ُﻖ اﻟْﺒَﺎ ِر‬
َ ‫ئ اﻟْ ُﻤ‬ ْ ُ‫ُﻫ َﻮ اﻟﻠﱠﻪ‬

All the elements in the Universe exist in harmony. When God has a scheme to create something, He
rearranges various elements in a new form; this is called “‫ﻖ‬ ٌ ‫( ”ﺧ َْﻠ‬khalqun). See heading (Kh-L-Q). Then
ٌ َ
He separates it from the other elements, this is “‫( ”ﺑَﺮْ ﺃﺓ‬baraa-atun). The vesting is then given a new visual
َ ‫( ” ُﻣ‬musawwireeat). See heading (Sd-Q-R). Hence He is called
form. This is the attribute of “‫ﺼ ﱢﻮ ِﺭﻳﱠﺖ‬
Baari, Khaaliq and Musawwir in 59:24. Some maintain that this is why the creation is called “‫”ﺍﻟﺒَ ِﺮﻳﱠۃ‬ ْ (al-
bar ya).

The Quran says:

98:7 Those are the best creations ‫ﮏ ُﻫ ْﻢ َﺷﱡﺮ اﻟَِْﱪﻳﱠِﺔ‬
َ ِ‫اُْوٰﻟﺌ‬

ْ (al-bareey), meaning the soil.

The root of this word is “ٌ‫( ”ﺑَ ِﺮﻳﱠۃ‬baryun), and is derived from “‫”ﺍﻟﺒَ َﺮی‬

Nawab Sidque Hasan Khan has written that, whenever “‫( ”ﺑﺎء‬ba) and “‫( ”ﺭﺍء‬raa) appears together, its
meaning is of revealing.

“‫( ”ﺑَﺮْ ٌء‬barun) is to be used when an incidence occurs, or gets revealed, as in 57:22.
“‫( ” ُﻣﺒَ ﱠﺮ ٌء‬mubarra) is the same as “‫( ”ﺑَ ِﺮیْ ُء ﺍﻟ ﱢﺬ ﱠﻣ ِۃ‬baree-uz-zimmatih) which means “pure” (24:26).
“َ‫( ”ﺍَ ْﺑ َﺮﺃ‬abraa-a): to cure one from disease (3:48).

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 B-R-J ‫ﺏﺭﺝ‬
“‫( ”ﺑُﺮُﻭْ ٌﺝ‬buooj), singular of which is “‫( ”ﺑُﺮْ ٌﺝ‬burj), means the watch posts around a palace.
The same goes for watch posts that are built around a city, or a fortress. In this sense, this word can also
mean a fortress, as in verse 4:78. In fact, any combination of (J-B-R) would indicate to a sense of
intensity and power. {T}

Ibn Faris has said that the basic meanings include the sense of being apparent as well as protected.

The Quran says:

Stays seriously in your homes, and do not display
33:33
your ornaments as you did in ignorant past days.
َ ‫ﺎﻫﻠِﻴﱠ ِﺔ ْاﻷ‬
‫ُوﱃ‬ ِ ‫وﻗَـﺮ َن ِﰲ ﺑـﻴﻮﺗِ ُﻜ ﱠﻦ وَﻻ ﺗَـﺒـﱠﺮﺟﻦ ﺗَـﺒـﱡﺮج ا ْﳉ‬
َ َ َ َْ َ َ ُُ ْ َ
24:60 Those who do not display their ornaments ‫ﺎت ﺑِ ِﺰﻳْـﻨَ ٍﺔ‬
ٍ ‫َﻏﻴـﺮ ﻣﺘﺒـﱢﺮﺟ‬
َ ََ ُ َ ْ

According to Taj-ul-uroos, “‫( ”ﺗَﺒَ ﱠﺮ َﺝ‬tabarraja) means a woman who displays her pride and beauty in front
of men in such a manner as if she intends to tease them.

Nawab Sidque Hassan Khan has written that whenever “‫( ”ﺑﺎء‬ba) and “‫( ”ﺭﺍء‬raa) appears together, its
meaning is of “revealing”.

Abu-ishaaq has claimed that “‫( ”ﺗَﺒَ ﱠﺮ َﺝ‬tabarraja) is used when a women display herself in such a manner
that it would arouse men.

The compiler of Muheet says that “‫( ”ﺍَﻟﱠﺒَﺮﱡ ُﺝ‬al-barrojo): to walk with a hip movement, while “ ْ‫( ”ﺍَ ْﻟﺒَ َﺮﺝ‬al-
baraju): someone with a pretty face and “ ْ‫( ”ﺍَ ْﻻَ ْﺑ َﺮﺝ‬al-abraju): someone with lovely eyes.

Raghib says that “‫( ”ﺗَﺒَﺮﱡ ٌﺝ‬tabarruju) can be used for a woman who comes out of her mansion and reveals
herself. This confirms the understanding of above-mentioned verse (33:33).

But according to me, the meaning presented by abu Ishaaq makes more sense, which it, means to
“present oneself in such a manner that it would be the cause of male arousal”.

The human feelings of arousal do not get triggered automatically. They get activated by human thoughts
and actions. The Quran teaches how to prevent such emotions. All the rules and regulations between man
and woman that have been presented are to achieve this goal.

“‫( ”ﺑُﺮْ ٌﺝ‬burj) also means the star constellations. In early astronomy, the night sky was divided into 12
different star constellations. Ibn Darid writes in his book that the Arabs were not familiar with these
constellations. In the early texts of the Arabs, one does find mention of the different stages of the moon,
but nothing regarding star constellations. Hence, when the Quran addressed them with these wordings, the
meaning was not star constellations, but rather stars and planets.

Quran says in surah Al-Hijr:

And certainly We have created burooj in the heaven,
16:15 ‫َوﻟَ َﻘ ْﺪ َﺟ َﻌ ْﻠﻨَﺎ ﻓِﯽ اﻟ ﱠﺴ َﻤ ِﺎء ﺑـُُﺮْوﺟﺎً ﱠوَزﻳـﱠﻨـ َٰﻬﺎ ﻟِﻠ ٰﻨّ ِﻈ ِﺮﻳْ َﻦ‬
and made them attractive for the spectaculars.
Here the word burooj means huge stars which are more prominent than others.

In Surah As-Safaat, the Quran says:

37:6 Indeed We adorned the near sky with adornment of stars ِ ِ‫اِ ﱠن َزﻳـﱠﻨﱠﺎ اﻟ ﱠﺴﻤﺎء اﻟ ﱡﺪﻧْـﻴَﺎ ﺑِ ِﺰﻳْـﻨَ ِﺔ ِن اﻟْ َﮑﻮاﮐ‬
‫ﺐ‬ َ ََ

From this we can conclude that Quran uses the word “‫( ”ﺑُﺮُﻭْ ٌﺝ‬burooj) for stars.

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 B-R-H ‫ﺏﺭﺡ‬
“‫( ”ﺍَ ْﻟﺒَ َﺮﺍ ُﺡ‬al-barahu) is the open landscape where there are no trees, vegetation or buildings in sight. Hence
this word is used for such a matter in which there is no uncertainty, but which is clear and open.
“‫”ﻻَﺑَ َﺮﺍ َﺡ‬ َ (labaraha): something in which there is no doubt or uncertainty.
“‫( ”ﺑَ ِﺮ َﺡ ْﺍﻟ َﺨﻔَﺎ ُء‬bariha-lkhafa): that the secret got out and was revealed {T}.

Nawab Sidque Hassan Khan has written that, whenever “‫( ”ﺑﺎء‬ba) and “‫( ”ﺭﺍء‬raa) appears together, its
meaning is of revealing. This supports the translation of “‫( ”ﺑَ ِﺮ َﺡ ْﺍﻟ َﺨﻔَﺎ ُء‬bariha-lkhafa) as presented above.

Ibn Faris says that the basic meanings of this root are:
- To appear, come forth, get open.
- Be heavy and big.

Raghib says that “‫”ﻻَﺑَ َﺮﺍ َﺡ‬

َ (labaraha) is used to indicate something that remains steadfast, or something
that keep on working continuously.

Muheet has said that “‫ﺣﯽ‬ ِ َ‫ﺍَ ْﻟﺒ‬

ٰ ْ‫( ”ﺑَﺮ‬baroha) is a word used when the aim is missed. Hence “ ‫ﺎﺭ ُﺡ ِﻣﻦَ ﺍﻟﻈﱢﺒِﺎ َ ِء‬
‫( ” َﻭﺍﻟﻄﱠﻴ ِْﺮ‬albariho minatiba i dattayr): that deer or bird which appears in front of a hunter in such a manner
that aiming it becomes difficult {T}.

Quran has used this word for instruction and determination:

12:80 I shall never leave this land. ‫ض‬َ ‫ﻓَـﻠَ ْﻦ اَﺑْـَﺮ َح ْاﻻَْر‬
I shall not stop walking, until I reach the place where the
18:60 ‫َﻻَاﺑْـَﺮ ُح َﺣ ٰﺘّﯽ اَﺑْـﻠُ َﻎ َْﳎ َﻤ َﻊ اﻟْﺒَ ْﺤَﺮﻳْ ِﻦ‬
two rivers meet.

B-R-D ‫ﺏﺭﺩ‬
“‫( ”ﺍَ ْﻟﺒَﺮْ ُﺩ‬al-bardu): to be chilled. It is the opposite of hot, which is “‫( ” َﺣ ﱞﺮ‬harra).
“‫ﺎﺭ ٌﺩ‬
ِ َ‫( ” َﻣﺎ ٌءﺑَﺮْ ٌﺩ َﻭﺑ‬maobarodwbarid): cold water.
“‫( ”ﺍَ ْﻟﺒَﺮْ ُﺩ‬al-bardu): sleep.
“‫( ”ﺍَ ْﻟﺒَ َﺮ ُﺩ‬al-barad): hail.
“‫ﺎﺭ ٌﺩ‬
ِ َ‫( ” َﻋﻴْﺶٌ ﺑ‬a’eshun barid): good and balanced life.
“ ُ‫( ”ﺑَ َﺮﺩَﺍﻟ ﱠﺴﻴْﻒ‬baradassef): the sword got corroded {T}.

Raghib says that as motion is associated with “‫( ” َﺣ ﱞﺮ‬harran), likewise “‫( ”ﺑَﺮْ ٌﺩ‬burd) is associated with
something getting motionless. For instance “‫( ”ﺑَ َﺮ َﺩ َﻋﻠَ ْﻴ ِہ َﺩﻳ ٌْﻦ‬barada aliahi deen) means “that load stayed
with him”, that is, “did not get paid off” {T}.

Ibn Faris says that the basic meaning of this root also includes the concepts of being at rest and without
motion.

The Quran mention the following verse with regards to narration of Ibrahim.
21:69 O fire, become cold and secure Ibrahim. ‫ٰﻳـﻨَ ُﺎر ُﮐ ْﻮﻧِ ْﯽ ﺑـَْﺮًدا ﱠو َﺳ َﻼ ًﻣﺎ َﻋ ٰﻠﯽ اِﺑْـَﺮ ِاﻫْﻴ َﻢ‬

This means that the opposition plotted their best efforts towards Ibrahim, and went neck on neck in their
resistance. But the All-mighty protected Ibrahim against their fury, and extracted him safely from there,
so he could migrate to another land.

29:24 But Allah saved him from the fire ‫ﻓَﺎَﳒْٰﻪُ اﷲُ ِﻣ َﻦ اﻟﻨﱠﺎ ِر‬
Above verse means that the opposition even plotted to burn him alive, but Allah failed their conspiracies
and extracted Ibrahim to safety. Also se 37:97-99.

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 ِ
21:70 They planned a plot against him, but We made them to lose. َ ‫َﺧ َﺴ ِﺮ‬
‫ﻳﻦ‬ ُ َ‫َوأ ََر ُادوا ﺑِﻪ َﻛْﻴ ًﺪا ﻓَ َﺠ َﻌﻠْﻨ‬
ْ ‫ﺎﻫ ُﻢ ْاﻷ‬

In other words, their plot did not bear any fruit. Ibrahim migrated safely from there to someplace else.
Also see 29:26, 21:71 and 39:99.

From all these points, it is obvious that the word fire reflects the furious rivalry of the opposition, which
Allah cooled down, so they could not fulfil their hateful plans.
With regards to the meaning of “hail rain”, this word has been used in verse 24:43.

Surah Al-Waqiah says following when explaining the restrictions or punishment of Jahannum.
56:44 Not cooling, not pleasant nor beneficial. ‫َﻻﺑَﺎ ِرٍد َوَﻻ َﮐ ِﺮٍْﱘ‬

Surah An-naba says the following with regards to those in Jahannum:

78:24 They shall not find cool and anything to drink ‫ﻻَﻳَ ُﺬ ْوﻗُـ ْﻮ َن ﻓِﻴْـ َﻬﺎ ﺑـَْﺮًدا ﱠوﻻَ َﺷَﺮاﺑًﺎ‬

Taj-ul-Uroos says that the meaning of “‫( ”ﺑَﺮْ ٌﺩ‬barud) in the above verse is “sleep”. The compiler of kitab-
ul-ashfaaq has also supported this opinion. This word could also be used for “relaxation” and “ease”,
which are most suitable here. As the saying goes “no relaxation in punishment”.

Ibn Faris has said that the basic meaning includes a sense of anxiety and motion.

B-R-R ‫ﺏﺭﺭ‬
“‫( ”ﺑﺮﺭ‬barar): vastness, broadness etc. because “‫( ”ﺑَ ﱞﺮ‬berr) has been used against “‫( ”ﺑَﺤْ ٌﺮ‬bahar). Since we
use “‫( ”ﺑَﺤْ ٌﺮ‬bahar) to define sea or river, “‫( ”ﺑَ ﱞﺮ‬berr) against that denotes dry land, as in 17:67.

“‫( ”ﺍَ ْﻟﺒَ ﱞﺮ‬al-berr): desolate land and “‫( ”ﺑَﺤْ ٌﺮ‬bahar): such places and cities which have water. “‫( ”ﺑَ ﱞﺮ‬berr) also
means to drive goat or sheep. Since it means vastness, it has come to mean extensive. As such “‫”ﺍَﺑَﺮﱠﺍﻟ ﱠﺮ ُﺟ ُﻞ‬
(abarar rajul): that man became a man with many children.
“‫( ”ﺍَﺑَﺮ ْﱠﺍﻟﻘَﻮْ ُﻡ‬abarral qaum): a nation that has expanded greatly. Because of this, this word also got to be
used for dominance.
“‫( ”ﺍَﺑَ ﱠﺮ َﻋﻠَﻴ ِْﮩ ْﻢ‬abarra alaihim): that he excelled them, and overwhelmed them.
“ ‫( ”ﺍِ ْﻟ ُﻤﺒِﺮﱡ‬ilmubirr): someone who gains dominance.

Nawab Sidque Hassan Khan has written that whenever “‫( ”ﺑﺎء‬ba) and “‫( ”ﺭﺍء‬ra) appears together in a
word, its meaning is of “revealing”. This supports the translation of “‫( ”ﺑَ ِﺮ َﺡ ْﺍﻟ َﺨﻔَﺎ ُء‬barihalkhafa) as
presented above.

With regards to this, “‫( ”ﺑَ ﱠﺮ‬berra) also means “he appeared”. Being liberal in vision, greatness of heart,
lend “ ‫( ”ﺑَﺮﱞ‬berr) to the meaning of good behaviour, kindness and sympathy on a grand scale. It also means
truth and obedience.
“‫( ”ﺑَ ﱞﺮ‬berru) and “‫( ”ﺑِ ﱞﺮ‬birru): someone who is true to his promise.
“‫( ”ﺍَ ْﻟﺒَ ٌﺮ‬al-berru) is also one of God’s attributes as defined in 52:28.

Quran has used “‫( ”ﺑِ ﱞﺮ‬birru) against “‫( ”ﺍِ ْﺛ ٌﻢ‬ism) in 5:2

“‫( ”ﺍِ ْﺛ ٌﻢ‬ism): weakness, tiredness. As such, “‫( ”ﺑَ ﱞﺮ‬berr) being the opposite would mean strength, vastness,
proliferation, expanse, broadness. Since “‫( ”ﺍِ ْﺛ ٌﻢ‬ism) is a crime, “‫( ”ﺑِ ﱞﺮ‬birru) is virtue. As such, according to
the Quran, virtuous deeds will be those who open the way for expansion, produce broader vision,
expansion in the heart and greatness in the human character, and overall which produces expansion in
life’s accoutrements. And to be expansive in different matters “ ‫( ”ﺑِﺮﱞ‬birru) and “‫( ”ﺗَ ْﻘ َﻮ ٰی‬taqwa) have thus
been used together in 5:2 and 2:224, because with “‫( ”ﺗَ ْﻘ َﻮ ٰی‬taqwa) (observance of Allah’s laws) man is
distanced from narrow-mindedness and moves towards expansion. That can be achieved by Man keeping

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his dearest possessions (wealth, or even one’s life) available according to Allah's laws, for the benefit of
mankind.

It is therefore said:
until you keep your dearest possessions open for humans, you
3:91 ‫ﻟَ ْﻦ ﺗَـﻨَﺎﻟُْﻮا اﻟِْ ﱠﱪ َﺣ ٰﺘّﯽ ﺗُـﻨْ ِﻔ ُﻘ ْﻮا ِﳑﱠﺎ ُِﲢﺒﱡـ ْﻮ َن‬
will not achieve extensiveness and broadness

Those who think that to observe religious dictums only superficially constitutes “‫( ”ﺑَ ﱞﺮ‬berr), or virtue, are
grossly mistaken.

Quran clearly says:

Greatness cannot be achieved by turning your faces ِ ‫ﻮﻫ ُﻜﻢ ﻗِﺒﻞ اﻟْﻤ ْﺸ ِﺮِق واﻟْﻤﻐْ ِﺮ‬ ِ ‫ﻟﱠْﻴ‬
2:177
in directions of east or west.
‫ب‬ َ َ َ َ َ ْ َ ‫ﺲ اﻟْ ﱠﱪ أَن ﺗـُ َﻮﻟﱡﻮاْ ُو ُﺟ‬
َ

The process to reach greatness is that you, after endorsing belief, make your wealth available for needy
people of your society, despite its attractions. Those who follow this process are called “‫( ”ﺍَ ْﺑ َﺮﺍ ٌﺭ‬abrar)
against “‫( ”ﻓُﺠﱠﺎ ٌﺭ‬fujjar) which means wrongdoers in 82:11-12, and also “ٌ‫( ”ﺑَ َﺮ َﺭﺓ‬bararah) in 80:16.

About Yahya it is said:

19:14 he used to deal with his parents with broad heartedness (kindly) ‫ّـَﺮًا ﺑَِﻮﻟِ َﺪﻳِْﻪ‬

God has been called “‫( ”ﺍَ ْﻟﺒَﺮﱡ ﺍﻟ ﱠﺮ ِﺣ ْﻴ ُﻢ‬al-berrur Rahim) in 52:28, which means the expander, provider of
growth. He has provided (various things) for humanity on such a large scale that nobody can ever doubt
about Him being the Provider. As such, a society that reflects upon their God’s attributes, may as well,
within the limits of humanity, also be “‫( ”ﺍَ ْﻟﺒَﺮﱡ ﺍﻟ ﱠﺮ ِﺣ ْﻴ ُﻢ‬al-berrur Rahim). In other words, the society must be
generous and great for the provision of the human race. This is the definition of “‫( ”ﺑِ ﱞﺮ‬birr) which is
commonly translated as virtue. Generally speaking, it is obvious that this word “virtue” cannot have the
connotation of greatness and vastness. A virtuous person is one who avoids bad deeds. But to avoid bad
deeds, is but a negative aspect. The Quran also demands positivity with it. Therefore, according to the
Quran, a nation which is not open hearted and generous, and does not provide for the human race with
their generosity, cannot possess “ ‫( ”ﺑِﺮﱞ‬birr).

B-R-Z ‫ﺏﺭﺯ‬
“‫( ”ﺍَ ْﻟﺒَ َﺮﺍ ُﺯ‬al-baraz) or “‫( ”ﺍَ ْﻟﺒِ َﺮﺍ ُﺯ‬al-biraz): a vast expanse with no vegetation etc. Since people in early days
used to go to open places for defecating, “‫( ”ﺍَ ْﻟﺒِ َﺮﺍ ُﺯ‬al-biraz) and “‫( ”ﺍﻟَﺒَﺮﺍ ُﺯ‬al-baraz) came to mean the loo.

“‫( ”ﺑَ َﺮ َﺯ‬baraz): to become evident, to appear.

ِ َ‫( ”ﺍَ ْﻟﺒ‬al-bariz) is the thing which has appeared completely.
“‫ﺎﺭ ُﺯ‬

Nawab Sidque Hassan Khan has written that, whenever “‫( ”ﺑﺎء‬ba) and “‫( ”ﺭﺍء‬ra) appears together in a
word, its meaning is of appearing or revealing.

Ibn Faris writes that its fundamental meaning is to be apparent and to distinguish oneself from other
similar things.

“ً‫( ”ﺑَﺎ َﺭ َﺯ ُﻣﺒَﺎ َﺭ َﺯﺓ‬baraza mubarazah) is the battlefield, where men come forth face to face, by leaving the
rows of soldiers.
“‫( ”ﺑَ َﺮ َﺯ‬baraz) is to exceed others in bravery, and come forth. {T}

The Quran says:

‫ت‬ ِ
2:250 When they came forth to face Jaloot (in combat). َ ‫َوﻟَ ﱠﻤﺎﺑـََﺮُزْوا ﳉَﺎﻟُْﻮ‬
you will note that the land is open ‫ض ﺑَﺎ ِرَزًة‬
18:47
(or those who have been subdued will rise and appear) َ ‫َوﺗَـَﺮی ْاﻻَْر‬

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 All, big and small, will appear before Allah َِ ِ‫وﺑـﺮُزو اِﷲ‬
‫ﲨْﻴـ ًﻌﺎ‬
14:21 ْ ََ َ
(Before His law of consequences)
40:16 nothing they do is hidden from Allah (His laws) ِ
‫ﻻَﳜَْ ٰﻔﯽ َﻋﻠَﯽ اﷲِ ﻣ ُﻨﻬ ْﻢ َﺷْﻴ ٌﺊ‬
The above verse means that results of their deeds will become prominent and become apparent.

At another place it is said:

79:36 And jaheem will rise and become evident, for those who have insight ‫ت ا ْﳉَ ِﺤْﻴ ُﻢ‬
ِ ‫وﺑـﱢﺮز‬
َ َُ

This means that at that time the results (of their deeds) shall appear before them, but only for those who
understand.

79:36 For those who have insight. ٰ ‫ﻟِ َﻤ ْﻦ ﻳﱠ‬

‫ﺮی‬
As such, the criminals (the wrongdoers) are not oblivious of their current negative state. 82:16

ِ ِ ِ ‫وإِ ﱠن ﺟﻬﻨ‬
29:45 And for sure, Jahannum surround the kafireen َ ‫ﱠﻢ ﻟَ ُﻤﺤﻴﻄَﺔٌ ﺑﺎﻟْ َﻜﺎﻓ ِﺮ‬
‫ﻳﻦ‬ َ ََ َ

But this is only obvious for those who have insight of things. This state only appears before the one who
has understanding of it. For details see heading (Jahannum).

Barzakh ‫ﺑﺮ ﺯ ﺥ‬
“‫( ”ﺑَﺮْ َﺯ ٌﺥ‬barzakh): the partition or limit between two things.

Raghib says it has come from “ٌ‫( ”ﺑَﺮْ َﺯﺓ‬barzah) which means “a veil”.

Ibn Faris says this is actually an Arabic word from root (B-R-Z) and the “‫( ”ﺧﺎء‬kha) is additional and
added for exaggeration. It means such vastness that has become a limit for things. In other words, things
outside are too far away to be seen. Here too it would mean a partition, which obstructs vision.

Surah Rahman says:

there is a partition between the two rivers, beyond which they ِ ٰ ِ‫ﺑـَْﻴـﻨَـ ُﻬﻤﺎ ﺑـَﺮَز ٌﺧ َﻼ ﻳـَْﺒﻐ‬
55:20 ‫ﲔ‬ ْ َ
cannot proceed

Also see 25:35. Surah Momineen says that when one of them dies then he says “O God, if you would
return me back to the world, I will do good deeds”. But the Quran says that such requests are
meaningless, because no one can return to this world once he has died:
33:99
they have a partition behind them, till the time of the Rising ‫َوِﻣ ْﻦ ﱠوَر ِاء ِﻫ ْﻢ ﺑـَْﺮَز ٌﺧﺎِ ٰﻟﯽ ﻳـَ ْﻮِم ﻳـُْﺒـ َﻌﺜـُ ْﻮ َن‬
33:100
See headings (W-R-Y) and (B-Ain-Th).

B-R-Sd ‫ﺏﺭﺹ‬
“ ُ‫( ”ﺍَ ْﻟﺒَ َﺮﺹ‬al-baras): the white spot which appears on one's body due to some disease, such as leprosy.
“ ُ‫( ”ﺍَ ْﻟﺒِ َﺮﺍﺹ‬al-biraas) is desert lands which do not have any cultivation; barren land {F}.
“‫ﺽ‬ َ ْ‫ﱠﺹ ْﺍﻟﺒَ ِﻌ ْﻴ ُﺮ ْﺍﻻَﺭ‬
َ ‫( ”ﺗَﺒَﺮ‬tabarrasal ba’eerul ard): the camel grazed all the grass, and didn’t leave anything on
ground {T}.

Surah Aal-e-Imraan relates what Isa (Jesus) told his people:

I will give sight to those who are born blind and relieve a leper of
3:48
his disease
‫ص‬ ُ ‫َواُﺑْ ِﺮ‬
َ ‫ی ْاﻻَ ْﮐ َﻤﺔَ َواْﻻَﺑْـَﺮ‬

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The condition of Bani Israel (the descendants of Israel) has been compared to that of lepers. It means
either that their land was absolutely barren or that they roamed hither and thither, while nobody was ready
to own them.

wherever they go, they will be met with insult and demeaning
3:111 ‫ﺖ َﻋﻠَْﻴ ِﻬ ُﻢ اﻟّ ِﺬﻟﱠﺔُ اَﻳْ َﻦ َﻣﺎﺛُِﻘ ُﻔ ْﻮا‬
ْ َ‫ﺿ ِﺮﺑ‬
ُ ‫َو‬
behaviour

Both meanings have the same concept. The main duty of a Messenger is in fact to liberate a nation from
their state of deamination and to make its barren land fertile.

The Quran has equated moral deficiencies with diseases and referring to such people thus:
2:17 deaf, mute, blind ‫ْﻢ۔ ُﻋ ْﻤ ٌﯽ‬
ٌ ‫ﺻ ﱞﻢ۔ ﺑُﮑ‬
ُ

It has also been said that such people carry diseases in their hearts:
‫ض‬ ِِ
2:10 There are diseases in their hearts ٌ ‫ِﯽْ ﻗـُﻠُﻮْﻬﺑ ْﻢ َﻣَﺮ‬

They have even been called “dead” in 27:80. In this context celestial teachings are called “‫ی ﱠﻭ ِﺷﻔَﺎ ٌء‬
ً ‫”ﮨُﺪ‬
(hudawn wa shifa) as in 41:44, which says that this guidance is a cure.

10:57 cure for whatever they have in their hearts ‫ِﺷ َﻔﺎءٌ ﻟِ َﻤﺎ ﻓِ ْﯽ اﻟ ﱡ‬
‫ﺼ ُﺪ ْوِر‬

The purpose for the advent and mission of the messengers is not to cure bodily diseases but to remove the
“diseases of humanity”. To grant vision to the blind and to cure the lepers is also an allegory as used in
the case of Isa. See details in my book “Shola-e-Mastoor”.

B-R-Q ‫ﺏﺭﻕ‬
ٌ ْ‫( ”ﺑَﺮ‬barq) is the lightning in the sky. It basically means “flash”.
“‫ﻕ‬
“‫ﺼﺮُﻩ‬ َ ‫( ”ﺑَ ِﺮ‬bariqa basarooh): that his eyes got blind sighted because of light, and due to the surprise and
َ َ‫ﻕ ﺑ‬
fear, he couldn’t see (75:7).

Ibn Faris says it basically means to be surprised.

Surah Al-Baqarah says:

2:20 The lightning nearly snatched away their vision. ‫ﺼ َﺎرُﻫ ْﻢ‬
َ ْ‫ﻒ اَﺑ‬
ُ َ‫ﺎد اﻟْﺒَـ ْﺮ ُق ﳜَْﻈ‬
ُ ‫ﻳَ َﮑ‬

ٌ ‫( ”ﺍِ ْﺳﺘَ ْﺒ َﺮ‬istabraq): thick silken cloth (18:31, 55:54) {T, M}.
“‫ﻕ‬
“‫ﻖ‬ٌ ‫( ”ﺍِﺑ ِْﺮ ْﻳ‬ibreeq): a pouring pot, jug or such vessel. 56:18. This is supposed to be the Arabic form of the
Persian word “‫( ”ﺁﺏ ﺭﻳﺰ‬aab’rez) {L}

But Ibn Faris says that this word is derived from the word “‫( ”ﺑﺮﻕ‬barq) and it means something beautiful
and shiny.

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 B-R-K ‫ﺏﺭک‬
“‫( ”ﺑَ َﺮ َﮐۃ‬barakah): stability with growth. In other words, it is something which is established in its origin
and keeps growing at the same time. Hence the meaning includes concepts of stability and abundance, as
well as development.

Nawab Siddiq Hassan Khan says that words in which “‫( ”ﺑﺎء‬ba) and “‫( ”ﺭﺍء‬ra) appear together give the
connotation of “appearance”.

The concept of development indicates towards the exposition of one's hidden abilities. Hence “‫”ﺑَ َﺮ َﮐۃ‬
(barka) includes the ideas of stability, growth, development, appearance and conspicuousness.

Ibn Faris also wrote that this word means stability and growth.

ٌ ‫( ” ُﻣﺒَﺎ َﺭ‬Mubarak) or “‫( ”ﻓِ ْﻴ ِہ ﺑَ َﺮ َﮐۃ‬feehey barakah) is said when something is felt to be growing, as well as
“‫ک‬
being stable. It is derived from “‫ک ْﺍﻟﺒَ ِﻌ ْﻴ ُﺮ‬ َ ‫( ”ﺑَ َﺮ‬barakal bayeer) which means “the camel sat there with a
plumb and didn’t leave its place”. “‫( ”ﺍَ ْﻟﺒِﺮْ َﮐۃ‬al-birkah) is “the camel’s chest” which it uses to support when
sitting, and it also means a goat which produces a lot of milk, and also a pool or pond in which water has
stagnated {R, M, T}.

ٌ ‫( ”ﺑَ َﺮ َﮐ‬barakaat). As mentioned earlier “ٌ‫( ”ﺑَ َﺮ َﮐۃ‬barakah): stability,

The plural for “ٌ‫( ”ﺑَ َﺮ َﮐۃ‬barakah) is “‫ﺎﺕ‬
growth and all kinds of good things. Since these things are obtained through the necessary means,
therefore the means of this goodness will also be called “‫ﺎﺕ‬ ٌ ‫( ”ﺑَ َﺮ َﮐ‬barakaath).

Surah Al-Airaaf says that the necessary result of “‫( ”ﺍﻳﻤﺎﻥ‬eeman) and “‫( ”ﺗﻘﻮی‬taqwa) is that the nation
which practices them is bestowed with “‫ﺎﺕ‬ٌ ‫( ”ﺑَ َﺮ َﮐ‬barakaat):
7:96 Barakaat from the heavens and earth ‫ض‬ ٍ ‫ﺑـﺮَﻛ‬
ِ ‫ﺎت ﱢﻣ َﻦ اﻟ ﱠﺴ َﻤﺎء َواﻷ َْر‬
ََ
This means that it will be endowed with the goodness of the heavens as well as the earth. This means that
such a nation gets economic benefits, as well as celestial guidance.

About the earth it is said:

(God has) proliferated it with things which are the means of
41:10 ‫ک ﻓِﻴْـ َﻬﺎ‬
َ ‫َوﺑَ َﺎر‬
stability and sustenance for the humankind.

Surah Al-Qaf says:

we made rain from the skies which is the means for growth and
50:9
stability for humankind ً‫ﻧـَﱠﺰﻟْﻨَﺎ ِﻣ َﻦ اﻟ ﱠﺴ َﻤ ِﺎء َﻣﺎءً ُﻣ ٰﺒـَﺮﮐﺎ‬

The Quran has also said the following about itself:

Such system of living which is a permanent source of goodness
ِ
38:39 through a set of God’s laws, which are directly related to the growth ‫ک‬ َ ‫ﮐِﺘَﺎﺑٌﺎَﻧْـَﺰﻟْﻨٰﻪُ اﻟَْﻴ‬
ٌ ‫ﮏ ُﻣ ٰﺒـَﺮ‬
and nurturing of mankind.

ٌ ‫( ” ُﻣﺒَﺎ َﺭ‬mubarak) in 44:2

The night in which the Quran was revealed is also termed as “‫ک‬

Mecca city (the center of Islam) has also been called “‫ک‬ٌ ‫( ” ُﻣﺒَﺎ َﺭ‬mubarak). Due to His sustenance
(raboobiyat) of the universes God Himself is called “‫ک‬ٌ ‫( ” ُﻣﺒَﺎ َﺭ‬mubarak).

‫ﲔ‬ ِ
7:54 Tabarik is Allah, Sustainer of worlds َ ْ ‫ب اﻟْ َﻌﺎﻟَﻤ‬
‫ک اﷲُ َر ﱡ‬
َ ‫ﺗَـﺒَ َﺎر‬

“‫ک‬ َ ‫( ”ﺗَﺒَﺎ َﺭ‬tabaraka): to be the fountainhead for all kinds of goodness and benevolence.
“ ْ‫ک ﺍﻟﱠ ِﺬی‬
َ ‫( ”ﺗَﺒَﺎ َﺭ‬tabarakal lazi): the personality in whom goodness and benevolence has reached its ultimate.

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Thus the meaning of verse 7:54 would be that the personality which is the fountainhead of all kinds of
goodness and benevolence is the personality of Allah, and the entire universe is provided sustenance from
this fountainhead. A nation which wants to reflect this trait of Allah must also be responsible for
providing sustenance to the world.

B-R-M ‫ﺏﺭﻡ‬
“‫( ”ﺍَ ْﺑ َﺮﻡ ْﺍﻟ َﺤ ْﺒ َﻞ‬abramal habal): he wove the rope tightly (in two colors or two weaves).
“‫ﺎﺭ ُﻡ‬ِ َ‫( ”ﺍَ ْﻟ َﻤﺒ‬al-mabarim) spinning wheel etc. on which ropes are tightened.
“‫( ”ﺍَ ْﻟﺒَ ِﺮ ْﻳ ُﻢ‬al-barim) is a double-weaved thread which women put round their waists or arms, anything that
has two colors, or rope or string with two colors.
“‫( ”ﺍَ ْﺑ َﺮ َﻡ ْﺍﻻَ ْﻣ َﺮ‬ab-ramal amar): he strengthened the matter {T}.
“‫ﻀﺎ ٌء ُﻣ ْﺒ َﺮ ٌﻡ‬َ َ‫( ”ﻗ‬qazaun mubrum): solid or unchangeable decision.

The Quran says:

Have they strengthened their cause (for opposing the truth)?
43:79 ‫اَْم اَﺑْـَﺮُﻣ ْﻮا اَْﻣﺮاً ﻓِﺎﻧﱠﺎ ُﻣ ِْﱪُﻣ ْﻮ َن‬
If so, then We too will strengthen our cause.

Since a rope to be woven strongly has to be woven repeatedly, therefore “‫( ”ﺍِ ْﺑ َﺮﺍ ٌﻡ‬ibraam) is also used for
being dogmatic and stubborn {M}.

Ibn Faris includes following in its basic meanings

For something to be strengthened, two different colors, to be frustrated.

The word has not been used in the Quran to mean the last thing.

B-R-He ‫ﺏﺭﻫ‬
“ُ‫( ”ﺍَ ْﻟﺒَ َﺮﻩ‬al-barah): plumpness along with fairness in color.
“‫( ”ﺍَ ْﻟﺒَ َﺮ ْﻫ َﺮﻫَۃ‬al-bararah): fair, young beauty, glowing fair and fresh skin {R}.
“‫( ”ﺍَ ْﻟﺒَﺮﻫﺔ‬al-barhato), “‫( ”ﺍَﻟﺒُﺮْ ﻫﺔ‬al-burhaa): longer time {T}.
“ ُ‫( ”ﺍَ ْﻟﺒُﺮْ ﻫﺎﻥ‬al-burhan) according to Khalil, has come from the word “‫( ”ﺑَﺮ ْﮨ َﺮﮨَۃ‬barahrah) meaning of which
is given above as laminated with clear reasoning. Or that it comes from “‫( ”ﺑُﺮْ ﻫﺔ‬burhah) which means to
delink or cut, or in other words, the reasoning for dissociation or separation.

Raghib says that it has come from “َ‫( ”ﺑَ ِﺮﻩ‬bareh) and “ُ‫( ”ﻳَ ْﺒ َﺮﻩ‬yabrahu) which means “white”. {R}

Nawab Siddiq Hassan Khan says that words in which “‫( ”ﺑﺎء‬ba) and “‫( ”ﺭﺍء‬ra) appear together give the
connotation of “appearance”.

All agree upon that it means such reasoning which is true for all times and in every situation. Clear and
distinct reasoning, very evident reasoning.

The Quran has said about itself:

4:175 Distinct reasoning from your Sustainer. ‫ﺑـُْﺮَﻫﺎٌﳕِ ْﻦ َرﺑﱢ ُﮑ ْﻢ‬
This is because every bit of reasoning of the Quran is based on claim and solid logic.

That is why it demands reasoning from its opponents and openly says:
‫ﲔ‬ ِ ِ ‫ﻫﺎﺗُـﻮاﺑـﺮﻫﺎﻧَ ُﮑﻢ اِن ُﮐْﻨﺘﻢ‬
2:111 if your claims are true then give reasoning in their support َ ْ ‫ﺻﺎدﻗ‬
َ ُْ ْ َ ُْ ْ َ

It is so sure about its own reasoning that along with this demand, it says that they cannot have any final
reasoning:

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23:117 None can give any reasoning (in support of “shirk”). ‫ﻻَﺑـُْﺮَﻫﺎ َن ﻟَﻪُ ﺑِِﻪ‬

It is one of the particularities of the Quran to present Deen (which was always thought to be beyond any
reasoning) with the help of knowledge, intellect and reason. It backs all its claims by solid reasoning and
knowledge.

The Quran has given us Deen not religion. The word for mazhab as religion does not appear in the Quran.
We have used it for general purposes. Otherwise Islam should be called a Deen, which means “Way of
Life”, or “system of society ordained by Allah”.

B-Z-Gh ‫ﺏﺯﻍ‬
“‫( ”ﺑَ َﺰ َﻍ ﻧَﺎﺏُ ْﺍﻟﺒَ ِﻌﻴ ِْﺮ‬bazagha naabol ba’eer): the camel’s molar (teeth) pierced the flesh to make itself appear.
When the sun and the moon rise, they are called “‫ﻍ‬ ٌ ْ‫( ”ﺑُ ُﺰﻭ‬buzugh) {T}.

Ibn Faris says it basically means for something to appear or make it evident.

“‫( ”ﺍﻟ ﱠﺮﺑِ ْﻴ ُﻊ ﺍِ ْﺑﺘَ َﺰ َﻍ‬ibtazaghar rabbi): spring began, and the buds started blooming {T}.

Quran says:
6:78
6:79
The rising or shinning of the sun and moon ً‫ﺲ ﺑَﺎ ِز َﻏﺔ‬ ْ ‫ اَﻟﺸ‬، ‫اَﻟْ َﻘ َﻤَﺮ ﺑَﺎ ِزﻏًﺎ‬
َ ‫ﱠﻤ‬

Nawab Siddiq Hassan Khan says that words in which “‫( ”ﺑﺎء‬ba) and “‫( ”ﺯﺍء‬za) appear together give the
ٌ ‫( ”ﺑَ ْﺰ‬bazgh) {T}.
connotation of “coming out and being evident”, and that is what “‫ﻍ‬

B-S-R ‫ﺏﺱﺭ‬
“‫( ”ﺍَ ْﻟﺒَ ْﺴ ُﺮ‬basr) basically means for something to act prematurely and incompletely.
“‫( ”ﺑَ َﺴ َﺮﺍﻟ ﱡﺪ ﱠﻣ َﻞ‬basaral dumal): he popped the blister before it became ripe.
“‫( ”ﺍَ ْﻟﺒُ ْﺴ ُﺮ‬al-busr): everything that is fresh, for instance a date which is not ripe {T}.

With these meanings, the Quran says:

74:23 he made a face ‫ﺲ َوﺑَ َﺴَﺮ‬
َ َ‫ﰒُﱠ َﻋﺒ‬
“‫( ”ﺑَ َﺴ َﺮ‬basar) also means to look at someone despicably, thus it would mean raising the eyebrows and
make a face. One believes that eating unripe fruit leaves distaste in the mouth. Hence “‫( ”ﺑَ َﺴ َﺮ‬basar)
became to mean “distasteful”.

At another place it is said:

75:24 that day there will be some distorted faces ِ ‫ووﺟﻮﻩ ﻳـﻮﻣﺌِ ٍﺬ ﺑ‬
ٌ‫ﺎﺳَﺮة‬َ َ َْ ٌ ُ َُ

Ibn Faris thinks it means:

1) The state of something prior to ripening (completion)
2) The reduction in movement of something, or for it to stop before its time.

“‫( ”ﺑَ َﺴ َﺮ ﺍﻟ ﱠﺮ ُﺟ ُﻞ ْﺍﻟ َﺤﺎ َﺟﺔ‬basarur rajul ool haaja): he sought to fulfill his needs in a place where they couldn’t
be (fulfilled).

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 B-S-S ‫ﺏﺱﺱ‬
The powder of dry bread, which can be mixed with water, and drunk. To mix with water, to crush into a
powder is called “‫( ”ﺑَﺲﱠ ﻳَﺒُﺲﱡ ﺑَ ًّﺴﺎ‬bassa yaboosso bassa). Thus it also means to reduce something into small
bits or granules.

ِ ْ ‫( ”ﺑَﺲﱠ‬bassan ibila bassa): he drove the camels with kindness.

“‫ﺍﻻﺑِ َﻞ ﺑَ ًّﺴﺎ‬
“ ‫( ”ﺍَ ْﻟﺒَﺲﱡ‬al-basso): to send the camels into different cities and scatter them. Thus this word would mean to
drive something from its place {T, R}.
ُ ‫ﺖ ْﺍﻟ َﺤﻴ‬
“‫ﱠﺎﺕ‬ ِ ‫( ”ﺍَ ْﻧﺒَ ﱠﺴ‬inbassatil hayat): that the snakes slithered quickly {T, R}.

The Quran says:

The jibaal (leaders of the oppressors) will be blown to smithereens.
56:5 Or, they will be driven from their place and thus removed. ‫ﳉِْﺒَﺎلُ ﺑَﺴًﺎ‬
ّ ِ ‫وﺑ ﱠﺴ‬
‫ﺖ‬ َُ
Or, they will themselves slither away

In the same meaning, it appears at different places:

78:20 And these leaders shall lose their grip and scatter. ‫ﺖ َﺳَﺮاﺑًﺎ‬
ْ َ‫ﺎل ﻓَ َﮑﺎﻧ‬ ُ َ‫ت ا ْﳉِﺒ‬ ِ ‫وﺳﻴﱢـﺮ‬
ََُ
81:3 When these leaders lose their grip ‫ﺎل ُﺳﻴﱢـَﺮت‬ ُ َ ْ ‫َواِ َذ‬
‫ﺒ‬ِ‫ﳉ‬ ‫اا‬
‫ﺖ‬ ِ ُ ‫واِذَ اَ ْﳉِﺒ‬
77:10 When these leaders get crushed ْ ‫ﺎل ﻧُﺴ َﻔ‬ َ َ
20:105 The Sustainer shall crush them all ‫ﻳـَﻨْ ِﺴ ُﻔ َﻬ َﺎرﺑﱢﯽ ﻧَ ْﺴ ًﻔﺎ‬

At all these places the meaning is similar i.e. the breakup of their strength, all their places (status) to be
lost, to be destroyed in revolution. See also heading (N-S-F) and (J-B-L). Note that jabaal literally means
mountains. Therefore if these verses are taken literally then they would mean that “the mountains flew
away or disintegrated”. But in reference to the context, the former meanings seems to be more
appropriate.

B-S-Te ‫ﺏﺱﻁ‬
“ُ ‫( ”ﺑَ َﺴﻄَہ‬basatahu), “ُ ‫( ”ﺑَ ﱠﺴﻄَہ‬bas’atahu) mean to spread, broadcast, to extend, to expand, as against “ ٌ‫”ﻗَﺒْﺾ‬
(kabz) in 2: 245, and as against “‫( ”ﻗَ َﺪ ٌﺭ‬qadar) in 42:27, which means to give in measured quantities. Also
against “‫( ” َﻣ ْﻐﻠُﻮْ ﻟَۃ‬maghloola) or tied up in 5:64 and 17:29. Besides this, it also means to attack, reach out,
to be high handed, as in 5:11, where it is said:
5:11 That they stretch their hands towards you. ‫ﻒ أَﻳْ ِﺪﻳـَ ُﻬ ْﻢ َﻋﻨ ُﻜ ْﻢ‬
‫أَن ﻳـَْﺒ ُﺴﻄُﻮاْ إِﻟَْﻴ ُﻜ ْﻢ أَﻳْ ِﺪﻳـَ ُﻬ ْﻢ ﻓَ َﻜ ﱠ‬

It may also mean domination, as in:

6:94 And the angels will be spreading their hands (overwhelm them) ِ ‫واﻟْﻤ ٰﻞ ِء َﮐﺔُ ﺑ‬
‫ﺎﺳﻄُُﻮا اَﻳْ ِﺪﻳْ ِﻬ ْﻢ‬َ َ َ

“ٌ‫( ” َﻣ ْﺒﺴُﻮْ ﻁ‬mabsoot): wide, as in 5:64

“ٌ‫( ”ﺑِ َﺴﺎﻁ‬bisatun) spread out and lay out, as in 71:19.

About Taloot, the Quran says:

2:247 He was given knowledge and bodily strength in abundance ‫َز َادﻩُ ﺑَ ْﺴﻄَﺔً ﻓِﯽ اﻟْﻌِﻠْ ِﻢ َوا ْﳉِ ْﺴ ِﻢ‬

Raghib says that “‫( ”ﺑَ ْﺴﻄَۃً ﻓِﯽ ﺍﻟْ ِﻌ ْﻠ ِﻢ‬bastatan fil ilmi): that Man should not only benefit himself through
knowledge but also be beneficial to others. And God told the Bani Israel “you employ your strengths for
yourself only, but Taloot benefits others with his body (bodily strength) and knowledge. That is why We
have selected him to be your commander”. To become a commander, one needs both bodily and mental
strengths, and also the capability to benefit others with his capabilities.

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 B-S-Q ‫ﺏﺱﻕ‬
“‫ﻕ‬ُ ‫( ”ﺍَ ْﻟﺒُ َﺴﺎ‬al-busaaq): mouth’s saliva.
“‫ﻖ‬ َ ‫( ”ﺑَ َﺴ‬basaqa): he spat.
“‫ﻖ ﺍﻟﻨﱠ ْﺨ ُﻞ ﺑُﺴُﻮْ ﻗًﺎ‬ َ ‫( ”ﺑَ َﺴ‬basaqal nakhlo basuqa): the date palms (grew) taller and higher. Ibn Faris says this is
its basic meaning.
“‫ﻖ َﻋﻠَﻴ ِْﮩ ْﻢ‬َ ‫( ”ﺑَ َﺴ‬basaqa alaihim): he exceeded them in exaltation.
“‫ﻕ‬ ُ ْ‫( ”ﺍَ ْﻟﺒَﺴُﻮ‬al-basoqo): a (female) goat with long teats.
“‫ﺊ ﺑُﺴُﻮْ ﻗًﺎ‬ ُ ‫ﻖ ﺍﻟ ﱠﺸ‬
َ ‫( ”ﻳَ َﺴ‬basaqal shai-o basuqa): the length of a thing got completed {T, R}.

The Quran says:

50:10 tall date palms ٍ ‫واﻟﻨﱠﺨﻞ ﺑٰ ِﺴﻘ‬
‫ٰﺖ‬ َْ َ
Muheet says it also means laden date palms.

B-S-L ‫ﺏﺱﻝ‬
The real meaning of “‫( ”ﺑَ ْﺴ ٌﻞ‬basl) is to stop. Raghib has written in this context that it means to prevent.
Explaining the difference between “‫( ”ﺑَ ْﺴ ٌﻞ‬basl) and “‫( ”ﺣﺮﺍﻡ‬haram), he writes that “‫( ”ﺣﺮﺍﻡ‬haram) is
general and “‫( ”ﺑَ ْﺴ ٌﻞ‬basl) means to prevent with force or anger.

“‫( ”ﻳَﻮْ ٌﻣﺒَﺎ ِﺳ ٌﻞ‬yaumun basil): a hard day.

“‫( ”ﺍَ ْﻟﺒَﺎ ِﺳ ُﻞ‬al-basil): a lion.
“ٌ ‫( ”ﺑَ َﺴﺎﻟَۃ‬basala): brave, one who bravely defends himself {M}.
“‫( ”ﺍَ ْﻟﺒَ ْﺴ ُﻞ‬al-basl): deprived, as well as that which is mortgaged with somebody {R}.
“‫( ”ﺑَ ْﺴﻼًﻟَہ‬baslalah): let him meet destruction {T}.
“‫( ”ﺍَ ْﻟﺒَ ْﺴ ُﻞ‬al-basl): to screen in a sieve, or to take something a little at a time, or to imprison someone.
“ُ ‫( ”ﺍَ ْﺑ َﺴﻠَہ‬absalahu): gave him up to destruction and annihilation.
“‫( ”ﺍَ ْﺑ َﺴﻠَہُ ﻟِ َﻌ َﻤﻠِ ٖہ‬absalahu li `amalehi): he was given up to his deeds (so that he gets paid for his deeds) {T}.

The Quran says:

Lest someone (due to his wrongdoings) is deprived (of Quranic
6:70
blessings) ْ َ‫اَ ْن ﺗـُْﺒ َﺴ َﻞ ﻧـَ ْﻔ ٌﺴﺒِ َﻤﺎ َﮐ َﺴﺒ‬
‫ﺖ‬
6:70 These are the ones who have been deprived due to their deeds ‫ﮏ اﻟﱠ ِﺬﻳْ َﻦ اُ ﺑْ ِﺴﻠُ ْﻮا ِﲟَﺎ َﮐ َﺴﺒُـ ْﻮا‬
َ ِ‫اُوٰﻟﺌ‬

This means tasting the results of one's deeds according to the scheme of things, or to be deprived of the
blessings of life and in this way stultifying of life's progress.

B-S-M ‫ﺏﺱﻡ‬
“‫( ”ﺑَ َﺴ َﻢ‬basam), “‫( ”ﻳَ ْﺒ ِﺴ ُﻢ‬yabsam), “ً ‫( ”ﺑَﺴْﻤﺎ‬basmah): to smile or laugh lightly to display pleasure.
“‫( ”ﺍِ ْﺑﺘَ َﺴ ُﻢ‬ibtisim), “‫( ”ﺗَﺒَ ﱠﺴ َﻢ‬tabassam): he laughed briefly but beautifully, or smiled.
“‫ﺖ ﻓِﯽ ﺍﻟ ﱠﺸ ْﯽ ِء‬ ُ ‫( ” َﻣﺎﺑَ َﺴ ْﻤ‬ma basamto fee shaiyi): I have not even tasted it.

27:19 he smiled due to pleasure ِ ‫ﻓَـﺘﺒ ﱠﺴﻢ ﺿ‬

ً‫ﺎﺣﮑﺎ‬ َ َ ََ

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 B-Sh-R ‫ﺏﺵﺭ‬
“ٌ ‫( ”ﺑَ َﺸ َﺮﺓ‬bashara): the upper surface of a man’s skin. As such “‫( ”ﺍَ ْﻟﺒَ ْﺸ ُﺮ‬al-bashar) means to strip the skin,
i.e. to clear it of hair {T}. Later “‫( ”ﺍَ ْﻟﺒَ ْﺸ ُﺮ‬al-basher) came to mean man himself with the difference that
“‫( ”ﺑَ َﺸ ٌﺮ‬bashar) means only the physical part of a human being. This way, every human child or human
being is a “‫( ”ﺑَ َﺸ ٌﺮ‬bashar), but the ingredients (elements) of humanness would be different in each human
being.

Thus the Quran says about the Messenger:

18:110 (Tell them) I too am a (bashar) human like you all ‫اَﻧَﺎ ﺑَ َﺸٌﺮ ِﻣْﻨـﻠُ ُﮑ ْﻢ‬
(They said that) this messenger is a (bashar) human just like ‫َﻣﺎ ٰﻫ َﺬا اِﻻﱠ ﺑَ َﺸٌﺮ ِﻣﺜْـﻠُ ُﮑ ْﻢ ﻳَﺎ ُﮐ ُﻞ ِﳑﱠﺎ ﺗَﺎ ُﮐﻠُ ْﻮ َن‬
23:33 you. Whatever you eat, he eats too. Whatever you drink, he
drinks too ‫ب ِﳑﱠﺎ ﺗَ ْﺸَﺮﺑـُ ْﻮ َن‬ ُ ‫ﻣﻨْﻪُ َوﻳَ ْﺸَﺮ‬
ِ

If celestial guidance which he receives from God is separated from him, then the physical being of a
messenger is like ordinary human beings, but messenger-hood could not be acquired by human endeavor.

ٌ ‫”ﺍِ ْﻧ َﺴ‬
The human part of a messenger may end with his death but the revelation part remains. Generally, “‫ﺎﻥ‬
(insaan) and “‫( ”ﺑَ َﺸ ٌﺮ‬basher) have been used as alternates (15:26, 15:28).

“‫( ”ﺑَﺎ َﺷ َﺮ ٰﮨﺎ‬baashraha): copulation in such a way that the skin of man and woman is in contact (2:187).
Sometimes it means only necking and kissing {T}, but the Quran uses “‫( ”ﺑَﺎ ِﺷﺮُﻭْ ﮨ ﱠُﻦ‬basheru hunna) in 2:187
for sexual relations.

“ٌ ‫( ”ﺑِﺸَﺎ َﺭﺓ‬bishara) basically means tidings which change the color of a man’s face, regardless of the news
being unpleasant or pleasant.
“‫( ”ﺑَ ﱠﺸ َﺮ‬basharra): to impart such news.

The Quran uses this word for news of a great punishment (3:20). Similarly in surah An-Nahal it is said
that when they are told about a girl child being born to them, their faces turn black (due to sadness). For
such news too, the word “‫( ”ﺑُ ﱢﺸ َﺮ‬bashar) has been used (16:58), but ordinarily “ٌ‫( ”ﺑِﺸَﺎ َﺭﺓ‬bisharah) means
good news.

Ibn Faris says the basic meaning of this word is to appear with beauty.

“‫( ”ﺍَ ْﺑ َﺸ َﺮ‬abshara) and “‫( ”ﺍِ ْﺳﺘَ ْﺒ َﺸ َﺮ‬istabshara) also mean to be happy.

Surah Az-Zomr uses “‫( ”ﺍِ ْﺳﺘِ ْﺒﺸَﺎ ٌﺭ‬istibshaar) as against “‫( ”ﺍِ ْﺷ ِﻤﺌِﺰَﺍ ٌﺯ‬ishmezaz) (39:45).

“ُ ‫( ”ﺍَ ْﻟﺒَﺸَﺎ َﺭﺓ‬al-basharah) also means beauty.

“‫( ”ﺍَ ْﻟﺒَ ِﺸ ْﻴ ُﺮ‬al-basheero): one who brings good news.
“‫( ”ﺍَ ْﻟﺒِ ْﺸ ُﺮ‬al-bishr): large heartedness.
“‫( ”ﺍﻟﺘﱠﺒَﺎ ِﺷ ْﻴ ُﺮ‬at-tabashir): good news, as well as the front part or the initial part of anything. It also means the
first rays of the sun in the morning.
“‫ﺍﺕ‬ُ ‫( ”ﺍَﻟ ُﻤﺒَ ﱢﺸ َﺮ‬al-mubash-sheraat): those winds which bring tidings of rain.

The Quran has used “‫( ”ﺑَ ِﺸ ْﻴ ٌﺮ‬basher) and “‫( ”ﻧَ ِﺬ ْﻳ ٌﺮ‬nazeer) for the messengers in 5:19.
“‫( ”ﺑَ ِﺸ ْﻴ ٌﺮ‬basheer) means he who gives good news about happy results of good deeds.
“‫( ”ﻧَ ِﺬ ْﻳ ٌﺮ‬nazeer) is he who warns of the destructive results of traversing the wrong path.

In verse 17:105 “‫( ”ﺑَ ِﺸ ْﻴ ٌﺮ‬bashar) has also been used along with “‫( ”ﻧَ ِﺬ ْﻳ ٌﺮ‬nazeer). This too means one who
gives good news.

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 B-Sd-R ‫ﺏﺹﺭ‬
“‫ﺼ ٌﺮ‬ َ َ‫( ”ﺑ‬basar): to touch the heart, that is why it also means “knowledge”.
“‫ﺼ ْﻴ ٌﺮ‬ِ َ‫( ”ﺑ‬baseer): one who sees, and also a scholar:
ٌ“‫ﺼ ْﻴ َﺮﺓ‬ِ َ‫( ”ﺑ‬baseerah): power of comprehension, or intellect. It also means reasoning, faith and intent.
“ٌ‫ﺼ ْﻴ َﺮﺓ‬ ِ َ‫( ”ﺑ‬baseerah) also means witness and testifier {T}.
“ٌ‫ﺼ ْﻴ َﺮﺓ‬ ِ َ‫( ”ﺑ‬baseerah): a spot of blood or blood mark to identify the prey.
“ٌ ‫ﺼ َﺮﺓ‬ َ َ‫( ”ﺑ‬basarah): hard ground and also soft and white stone {T}. Raghib has added “shinning” to its
meaning as well.

The Quran has used this root to mean easy to comprehend. Surah Airaaf says:
7:195 Do they not have eyes with which they may see? ‫ﺼُﺮْو َن ِﺑَﺎ‬
ِ ‫ﲔ ﻳـﱡﺒ‬
ْ ٌ ُ ‫اَْم َﳍُ ْﻢ اَ ْﻋ‬

Quran has used “‫( ”ﺍَ ْﻋﻤٰ ﯽ‬a’amaa) (blind) as against “‫ﺼ ْﻴ ٌﺮ‬
ِ َ‫( ”ﺑ‬baser) (one who can see) in 20:125. The
difference between sight or vision and insight has also been made very clear.

Surah Al-Airaaf says:

You can see that they have their eyes towards you,
ِ ‫ﮏ وﻫﻢ ﻻَ ﻳـﺒ‬
‫ﺼُﺮْو َن‬ ِ
7:198 but they are not actually seeing (grasping the ُْ ْ ُ َ َ ‫َوﺗَﺮ ُاﻫ ْﻢ ﻳـَْﻨﻈُُﺮْو َن اﻟَْﻴ‬
meaning or truth).

Such people have been called “” (umyun) or blind in surah Yunus (Jonah). Those who don’t use their
insight or “‫( ”ﺑﺼﻴﺮﺕ‬baseerat) 10:43. In 47:16, these people have been mentioned by saying that they are
(apparently) listening to you, but in fact are lost in some other thought {R, T}. Also see heading (S-M-
Ain)

Having “ٌ‫ﺼ ْﻴ َﺮﺓ‬

ِ َ‫( ”ﺑ‬baseerah) or insight means to utilize the directions given in to revelation with one’s
intelligence. This has been made clear in 6:50 {T}. Momins are those who possess “ٌ‫ﺼ ْﻴ َﺮﺓ‬ ِ َ‫( ”ﺑ‬baseerat) i.e.
who employ their intellect in the light of the revelation.

The Quran uses “ٌ‫ﺼ ْﻴ َﺮﺓ‬

ِ َ‫( ”ﺑ‬baseerah) to mean witness in 75:14 and “ً‫ﺼ َﺮﺓ‬
ِ ‫( ” ُﻣ ْﺒ‬mubassirah): the one who is
illuminating and presenting clear reasoning.

The word “ً‫ﺼﻴْﺮﺍ‬ ِ َ‫( ”ﺑ‬baseerah) has also been used in surah Yusuf 12:66. The Quran has called itself
“‫ﺼﺎ ِء ُﺭ‬
َ َ ‫ﺑ‬” (basa-ir) in 6:105 where the meaning is of being distinct reasoning, open truth, illumination of
knowledge.

“‫ﺼ َﺮ ﺍﻟ ﱠﺸ ْﯽ َء‬
َ ‫( ”ﺍِ ْﺳﺘَ ْﺒ‬istabsharash shaiyi): saw something very closely {T, M}.

Raghib has said that “‫ﺼ َﺮ‬ َ ‫( ”ﺍِ ْﺳﺘَ ْﺒ‬istabsar) means to ask for insight.
“‫ﺼ َﺮ‬
َ ْ
‫ﺑ‬ َ ‫ﺍ‬ ” (absar) also means this, i.e. “to see”.

The Quran says:

29:38 they had insight and were wise and perceiving ِ ‫وَﮐﺎﻧـُﻮا ﻣﺴﺘَﺒ‬
‫ﺼ ِﺮﻳْ َﻦ‬ ُْْ ْ َ

The Quran has said that the nations of Aad and Samood despite possessing intellect and insight were
destroyed. At another place this has been explained by saying:

We had granted them the power to hear, see, and

46:26
think (deliberate). ً‫ﺼ ًﺎرا ﱠو اَﻓْﺌِ َﺪة‬
َ ْ‫َو َﺟ َﻌﻠْﻨَﺎ َﳍُ ْﻢ ﲰَْ ًﻌﺎ ﱠو اَﺑ‬
but since they were rebellious of God’s laws, their ‫ﺼ ُﺎرُﻫ ْﻢ َوَﻻ اَﻓْﺌِ َﺪﺗُـ ُﻬ ْﻢ ﱢﻣ ْﻦ‬ َ ْ‫ﻓَ َﻤﺎ اَ ْﻏﻨٰﯽ َﻋْﻨﻬ ْﻢ ﲰَْ ُﻌ ُﻬ ْﻢ َوَﻻ اَﺑ‬
46:26 hearing, or sight or insight could do them no good ِ ٰ‫َﺷﯽ ٍء اِ ْذ َﮐﺎﻧـُﻮ َﳚﺤ ُﺪو َن ﺑِﺎ‬
and they were destroyed ‫ﻳﺎت اﻟ ٰﻠّ ِﻪ‬ ْ َْ ْ ْ

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The Quran has said that if intellect is not made subservient to celestial guidance then it cannot protect
man from annihilation. Let’s see how man’s intellect works. Man is born with animal instincts in him.
These create different kinds of desires in him. If his life is dominated by the intellect and empotions
(without the guidance of the revelation). Then his intellect will try to justify these desires and try to
satisfy the desires some way. Thus that desire will turn into a wish, and when man decides to satisfy that
wish then it will turn into a will. Man’s intellect will thus be a means to satisfying his desire.

If the intellect is mature, then it might try to expostulate to man how harmful the satisfaction of that desire
may be, i.e. intellect can at the most protect only self interests. It can go no further. Intellect cannot
distinguish between what is wrong and right. This is possible only for the celestial guidance, which is the
last word on the universal good or bad for the entire mankind and also for the strength and weakness of a
man himself. Therefore man can avoid destruction only if he employs the intellect under the guidance of
the celestial guidance.

Today, the big nations of the world are on the brink of disaster, because they do not put their intellect
under the guidance of the revelation. And we, the muslims, are in ignominy because we are neither
invoking the celestial guidance nor using our intellect.

B-Sd-L ‫ﺏﺹﻝ‬
َ َ‫( ”ﺑ‬basal): “onion” {T}. In the noble Quran, this word has appeared in verse 2:61
“‫ﺼ ٌﻞ‬

B-Zd-Ain ‫ﺏﺽﻉ‬
“‫( ”ﺍَ ْﻟﺒَﻀْ ُﻊ‬al-baz’o): to cut.
“‫ْﺖ ﺍﻟﻠﱠﺠْ َﻢ‬ُ ‫ﻀﻌ‬
َ َ‫( ”ﺑ‬bazaatul laham): I cut the meat into pieces.
“‫( ”ﺍَ ْﻟﺒِﻀْ ُﻊ‬al-biz’o): a part, some part {R, T}.

The Quran says:

‫ﲔ‬ ِ ِ ْ ِ‫ﺑ‬
12:42 some years َ ْ ‫ﻀ َﻊ ﺳﻨ‬

But it is used for more than three years, and less than ten {R, T}.

َ ِ‫( ”ﺍَ ْﻟﺒ‬al-biza’ah) is that part of the wealth which is used for business {R, T}. The goods for trading.
“ُ ‫ﻀﺎ َﻋۃ‬
Surah Yusuf uses these words in this meaning:
12:19 they hid him as goods to be traded ً‫ﺎﻋﺔ‬
َ‫ﻀ‬ َ ِ‫َو اَ َﺳﱡﺮْوﻩُ ﺑ‬

“‫ﻀﺎ َﻋﺘَﮩُ ْﻢ‬

َ ِ‫( ”ﺑ‬biza’atahoom): capital, as in 12:62, and 12:65.

B-Te-A ‫ﺏﻁﺃ‬
“‫( ”ﺑَﻄُﺆ‬bat’u), “‫( ”ﻳَ ْﺒﻄُ ُﺆ‬yabtu’u), “‫( ”ﺑِﻄَﺎ ًء‬beta’aa) is to delay.
“‫( ”ﺍَ ْﺑﻄَﺆُﺍ‬abatu): their animals became slow.

ْ ‫( ”ﺍَ ْﻟﺒ‬al-batoo): to slack (delay) in coming along, or in getting up (to go). He translates this
Raghib says “‫ُﻄ ُﺆ‬
verse from surah An-Nisa:
4:72 Those people who shall be late, and delay others as well. ‫َواِ ﱠن ِﻣﻨْ ُﮑﻢ ﻟَ َﻤ ْﻦ ﻟﱠﻴُﺒَ ِﻄﺌﱠ ﱠﻦ‬

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 B-Te-R ‫ﺏﻁﺭ‬
“‫( ”ﺍَ ْﻟﺒَﻄَ ُﺮ‬al-batar) is that pride and obnoxiousness that is born in a novae riche.
“‫( ”ﻳَ ْﺒﻄُ ُﺮ‬yabtur) basically means to tear up, to split.
“‫( ”ﺍَ ْﻟﺒَﻴَﻄَﺎ ُﺭ‬al-baitar) is a veterinary doctor who performs surgery on animals or tears them apart.

Since excess of wealth makes a shallow person arrogant, therefore this psychological state is also called
“‫( ”ﺑَﻄَ ٌﺮ‬batar).
“‫( ”ﺍَ ْﺑﻄَ َﺮﻩُ ْﺍﻟ َﻤﺎ ُﻝ‬abtarah almaal): wealth created obnoxiousness in him {T}.

The Quran says:

8:47 Those who came out of their houses strutting and flaunting ً‫اَﻟﱠ ِﺬﻳْ َﻦ َﺧَﺮ ُﺟ ْﻮ ِاﻣ ْﻦ ِدﻳَﺎ ِر ِﻫ ْﻢ ﺑَﻄَﺮا‬
28:58 Which exulted in its means of livelihood ‫ت َﻣﻌِْﻴ َﺸﺘَـ َﻬﺎ‬
ْ ‫ﺑَ ِﻄَﺮ‬

B-Te-Sh ‫ﺏﻁﺵ‬
“‫ﺶ‬ َ َ‫( ”ﺑَﻄ‬batash) or “ ُ‫( ”ﻳَ ْﺒ ِﻄﺶ‬yabtish): to take something forcibly.
“ ُ‫ﻄﺶ‬ ْ َ‫( ”ﺍَ ْﻟﺒ‬al-batsho): strong grip, or war.
َ
“‫ﺶ َﻋﻠ ْﻴ ِہ‬ َ َ‫( ”ﺑَﻄ‬batasha alaih): he attacked him quickly.

The Quran says:

7:195 Can they grip anyone with their hands? ‫اَْم َﳍُ ْﻢ اَﻳْ ٍﺪ ﻳـَﻨْ ِﻄ ُﺸ ْﻮ َن ِﺑَﺎ‬

Surah Yousuf says:

Sustainer's grip (the grip of consequential law or the ِ
85:12 ‫ﮏ ﻟَ َﺸ ِﺪﻳْ ٌﺪ‬ َ ْ‫ا ﱠن ﺑَﻄ‬
َ ‫ﺶ َرﺑﱢ‬
scheme of things) is very strong.
the day when We will catch (you) in the strongest of ِ
44:16 ‫ﺶ اﻟْﺒَﻄْ َﺸﺔَ اﻟْ َﮑﺒُـ ْﺮ ٰی‬
ُ ‫ﻳـَ ْﻮَم ﻧـَْﺒﻄ‬
grips

This means when the time for an outcome is here. This is the grip of the law of justice. On the other hand,
it is the grip of oppression which is said to be the hallmark of the annihilated nations.

26:130 when you catch somebody you do it in an oppressive way ‫َواِ َذ ﺑَﻄَ ْﺸﺘُ ْﻢ ﺑَﻄَ ْﺸﺘُ ْﻢ َﺟﺒﱠﺎ ِرﻳْ َﻦ‬

The system of your Sustainer comes to liberate weak nations from this grip which in turn grabs the
oppressors.

B-Te-L ‫ﺏﻁﻝ‬
“‫( ”ﺑَﺎ ِﻁ ٌﻞ‬baatil) is described as an effort which fails to produce any result. This does not mean that there
are efforts in this world which are result-less. As per the consequential law created by God, every deed
has a result. “‫( ”ﺑَﺎ ِﻁ ٌﻞ‬baatil) produces results which are not intended to be to start with.

The Quran has used “‫( ”ﺑَﺎ ِﻁ ٌﻞ‬baatil) against “‫ﻖ‬‫( ” َﺣ ﱞ‬haqq), or truth, as in 2:42. As such, to comprehend the
right meaning of “‫( ”ﺑَﺎ ِﻁ ٌﻞ‬baatil), see the chapter under the heading (H-Q-Q) where it has been dealt in
detail. In other words, anything or any concept which is not “‫ﻖ‬ ‫( ” َﺣ ﱞ‬haqq), is “‫( ”ﺑَﺎ ِﻁ ٌﻞ‬baatil). For instance
“‫ﻖ‬‫( ” َﺣ ﱞ‬haqq): solid, constructive results, as such the meaning of “‫( ”ﺑَﺎ ِﻁ ٌﻞ‬baatil) would be destructive
efforts or efforts which have a negative or no result, i.e. “‫( ”ﺑَﺎ ِﻁ ٌﻞ‬baatil) is not only destructive efforts but
any effort which has no result at all. Therefore, “‫( ”ﺑَﻄَﻞ ﺍﻟ ّﺸﻲ‬batalash shaiyi): for something to go waste
{T}.

Ibn Faris says that “‫( ”ﺑَﺎ ِﻁ ٌﻞ‬baatil): to keep reducing or to stay for a short while.

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Tajul Uroos says that when something is tested according to some criterion and it doesn’t come up to the
‫( ” َﺣ ﱞ‬haqq) is something which meets a criterion while “‫”ﺑَﺎ ِﻁ ٌﻞ‬
mark, it is “‫( ”ﺑَﺎ ِﻁ ٌﻞ‬baatil). In other words, “‫ﻖ‬
(baatil) is something which doesn’t.

“‫( ”ﺍِﺑْﻄﺎﻝ‬ibtaal): to spoil or waste something even if it is “‫ﻖ‬ ‫( ” َﺣ ﱞ‬haqq).

“‫( ”ﺑَﻄَ َﻞ ْﺍﻻَ ِﺟ ْﻴ ٌﺮ‬batalal ajeer): the worker became jobless {T}.

Muheet says that “‫( ”ﺑَﺎ ِﻁ ٌﻞ‬baatil) are things in which benefits or characteristics for which they were
initially made for, do not fully remain and only their form (or appearance) remains. (This is why he says
that it will not be surprising if it means empty or vacant).

With this meaning in mind, all those acts of religion can be branded “‫( ”ﺑَﺎ ِﻁ ٌﻞ‬baatil) which are performed
formally and the benefits, for which they were suggested, are not being reaped. See the heading (H-K-M),
wherein God Himself has pointed out those benefits that we may acquire by following the laws detailed in
the Quran. That is why the Quran also use “‫( ”ﺑَﺎ ِﻁ ٌﻞ‬baatil) against “‫( ”ﻧِ ْﻌ َﻤۃ‬ne’mata) that stands for pleasant
benefits, as in 16:72, and 29:67.

Because by acting on the principles of “‫ﻖ‬ ‫( ” َﺣ ﱞ‬haqq), one will surely reap the “‫( ”ﻧِ ْﻌ َﻤۃ‬ne’mata) or the good
things or benefits. If you are lacking these benefits, then surely your actions are not reflecting “‫ﻖ‬ ‫” َﺣ ﱞ‬
(haqq), but rather “‫( ”ﺑَﺎ ِﻁ ٌﻞ‬baatil). It does not make any difference if you had mistaken “‫( ”ﺑَﺎ ِﻁ ٌﻞ‬baatil) as
‫( ” َﺣ ﱞ‬haqq). The outcome of your actions testifies if you were on the right track or wrong.
“‫ﻖ‬

‫( ” َﺣ ﱞ‬haqq): something which is resolute in its place. That is why “‫( ”ﺑَﺎ ِﻁ ٌﻞ‬baatil) is something which
“‫ﻖ‬
doesn’t have permanence {T}. That may appear so, but when investigated, it is not found to have
permanence {T}.

The Quran says:

“haqq” has come and “baatil” is perished. Indeed the ِ ‫ﺎﻃﻞ إِ ﱠن اﻟْﺒ‬
ِ
17:81
“baatil” is destined to be perished. ً‫ﺎﻃ َﻞ َﮐﺎ َن َزُﻫﻮﻗﺎ‬َ ُ َ‫اﳊَ ﱡﻖ َوَزَﻫ َﻖ اﻟْﺒ‬
ْ ‫َﺟﺎء‬

‫” َﺣ ﱞ‬
The very word “‫( ”ﺑَﺎ ِﻁ ٌﻞ‬baatil) means something which is not going to last. “‫( ”ﺑَﺎ ِﻁ ٌﻞ‬baatil) is there till “‫ﻖ‬
(haqq) arrives. When the light comes, darkness perishes. As such, to destroy “‫( ”ﺑَﺎ ِﻁ ٌﻞ‬baatil) one needs to
replace it simply with a solid and result producing program.
Constructive efforts must be made and hence peoples positive results shall, by themselves, destroy un-
constructive and futile efforts.

egalitarianism and pleasantness destroy non-egalitarianism ِ ‫ﺎت ﻳ ْﺬ ِﻫﱭ اﻟ ﱠﺴﻴﱢﺌ‬

‫ﺎت‬ ِ ْ ‫إِ ﱠن‬
11:114
and unpleasantness َ َ ْ ُ َ‫اﳊَ َﺴﻨ‬

When smoothness is applied over an uneven surface, the unevenness gets removed by itself. Thus, it
‫( ” َﺣ ﱞ‬haqq) against the meaning of “‫”ﺑَﺎ ِﻁ ٌﻞ‬
needs to be understood what all the different meanings of “‫ﻖ‬
(baatil).

“‫( ”ﺑَﺎ ِﻁ ٌﻞ‬baatil) also means futile effort, and that which produces weakness in man. This is the result of
“‫( ”ﺑَﺎ ِﻁ ٌﻞ‬baatil) which can be rectified only by adhering to truth.
“‫( ”ﺑَﻄﱠﺎ ٌﻝ‬battalun ), “‫( ”ﺑَﻄَ ًﻞ‬batal) is a very brave man who doesn’t value any one’s blood (life), and is
ready to destroy it needlessly {T}.

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 B-Te-N ‫ﺏﻁﻥ‬
ْ َ‫( ”ﺑ‬batan): stomach, or the inside of something. Its plural is “‫( ”ﺑُﻄُﻮْ ٌﻥ‬botoon).
“‫ﻄ ٌﻦ‬
“ ُ‫ﻄﻦ‬ْ َ‫( ”ﺍَ ْﻟﺒ‬al-baton) is the opposite of “‫( ”ﻅَ ْﮩ ٌﺮ‬zahrun) {T}.

Muheet says that the actual meaning of this root is to be empty (vacant) and to be absolved.
Raghib says the slide of everything is “‫( ”ﺑَﻄَ ٌﻦ‬batan) and rise is “‫( ”ﻅَﮩَ ٌﺮ‬zahrun).

“ ُ‫ﻄﻦ‬ْ َ‫( ”ﺍَ ْﻟﺒ‬al-batnu) is the stomach, the internal part of anything.
“‫ﻄﻦُ ْﺍﻻَ ْﻣ ِﺮ‬ ْ َ‫( ”ﺑ‬batan-ul-amr) is the internal situation of any matter {T, R}.
“‫ﺏ‬ ‫ﱠ‬
ِ ‫( ”ﺍَﻟﺒِﻄَﺎﻧَۃُ ِﻣﻦَ ﺍﻟﺜﻮْ ﺍ‬al-bitanatu minas saub) is the inside lining of clothes as in 55:52. From this, it came to
mean confidante, i.e. someone who can go inside and acquire knowledge about internal matters {T, R}.

The Quran says:

except (from) your own group, don’t allow anyone the ‫ﱠﺨ ُﺬواْ ﺑِﻄَﺎﻧَﺔً ﱢﻣﻦ ُدوﻧِ ُﮑ ْﻢ‬
ِ ‫ﻻَﺗَـﺘ‬
3:117
position where he may investigate your internal secrets

Zajaaj says “ٌ ‫( ”ﺍَ ْﻟﺒِﻄَﺎﻧَۃ‬al-bitana) are people with authority with whom one can have talks openly and they
can be included in on the secrets. Hence it also means secret.

The Quran define God as:

ِ
ِ ‫ﺎﻫﺮ واﻟْﺒ‬ ِ
57:3 He is the first and the last, the obvious and the hidden ‫ﺎﻃﻦ‬َ َ ُ ‫ُﻫ َﻮ ْاﻷَﱠو ُل َو ْاﻵﺧُﺮ َواﻟﻈﱠ‬

For the full meaning, see heading (Ze-He-R).

When one deliberates upon God’s creations in the universe, he can have an idea about the Creator of the
universe. In other words, the creations lead him to the opinion that all this must have a Creator, and at the
back of this mind-boggling machinery, there is some great and tactful power at work. In this manner God
is obvious or “‫( ”ﺍَ ْﻟﻈَﺎ ِﻫ ُﺮ‬az-zahiro). But He is not visible to the eye for that matter.

He cannot be comprehended through sight.

3:104
(He can’t be seen َ ْ‫ﻻﱠﺗُ ْﺪ ِرُﮐﻪُ اﻷَﺑ‬
‫ﺼ ُﺎر‬

ْ (al-baatino) or hidden. Hence some people interoperate it to mean that, all

This way, He is also “ ُ‫”ﺍﻟﺒَﺎ ِﻁﻦ‬
which is visible in the universe, is God, and all which is not visible, is the hidden part of God. In other
words, all that is hidden behind these manifestations is God Himself. This is a misconception and totally
against the teachings of the Quran, and it is akin to the Hindu concept of Vedant.

The Quran says:

ِ ِ
6:120 And keep away from the obvious and hidden sin ُ‫َو َذ ُرواْ ﻇَﺎﻫَﺮ ا ِﻹ ِْﰒ َوﺑَﺎﻃﻨَﻪ‬

This means the physical sins as well as the nonphysical sins. They include the sins committed by the eyes
to observe, as well as those sinful thoughts which cross our minds.

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 B-Ain-Th ‫ﺏﻉﺙ‬
ٌ ‫( ”ﺑَﻌ‬ba’as): to remove any obstacle in the free movement of something or somebody and thus make the
“‫ْﺚ‬
movement possible.
“َ‫ﺚ ﺍَﻟﻨّﺎﻗَۃ‬
َ ‫( ”ﺑَ َﻌ‬ba’asan naqah): he let the camel loose to go free.

Surah At-Tatfeef says:

83:4 Do they think that they shall be able to go freely
‫ﻚ أَﻧـ ُﱠﻬﻢ ﱠﻣْﺒـ ُﻌﻮﺛُﻮ َن ﻟِﻴَـ ْﻮٍم َﻋ ِﻈﻴ ٍﻢ‬
َ ِ‫أََﻻ ﻳَﻈُ ﱡﻦ أُوﻟَﺌ‬
83:5 on this grand duration?

In this surah the Quran has brought forth a very basic and important principle of economics. It says that in
capitalism, “businessman mentality” is such that a capitalist while receiving from others takes the full
due, but when he gives (to the labourer) then gives him less than he (the labourer) produces. The truth is
that the whole capitalist system is dependent on this type of mentality, but Allah’s law does not allow
this. It doesn’t allow giving anyone less than what he produces. This brings a change in the entire society.

At present, the situation is such that the capitalists think that the system which they have created cannot
be changed by anyone. The Quran says that they are wrong. This system will vanish, and these people
(the capitalists) have been let lose “ َ‫( ”ﺍَﻧﱠﻬُ ْﻢ َﻣ ْﺒﻌَﻮْ ﺛُﻮﻥ‬annahum maboosoon) till such time of the great
revolution “‫( ”ﻟِﻴَﻮْ ٍﻡ َﻋ ِﻈﻴ ٍْﻢ‬lee yaumey azeem), when mankind, pestered by this wrong system, will rise for
establishing God’s universal sustenance.

The duration during which mankind shall face ‫ﲔ‬ ِ ‫ﻳـﻮم ﻳـ ُﻘﻮم اﻟﻨﱠﺎس ﻟِﺮ ﱢ‬
83:6
the sustenance of the world. َ ‫ب اﻟْ َﻌﺎﻟَﻤ‬َ ُ ُ َ َ َْ

The capitalist system which, like a leash less camel, is growing as it wants will ultimately result in
mankind rising to establish God’s system of universal sustenance, in which taking or giving will be on
equal basis.

ُ ‫( ”ﺍَ ْﻟﺒَ ْﻌ‬al-ba’aso): to send/post/appoint somebody’.

“‫ﺚ‬
‫ﻮﺳﻰ‬ ِِ ِ
10:75 then We sent Moosa after him َ ‫ﰒُﱠ ﺑـَ َﻌﺜْـﻨَﺎ ﻣﻦ ﺑـَ ْﻌﺪﻫﻢ ﱡﻣ‬

It also means to make someone get up from where he is sitting, or to wake someone up from sleep {T, M}
as in 6:60.

ُ ‫( ”ﺍَ ْﻟﺒَ ِﻌ‬al-bayeso): someone who keep waking up at night.

“‫ﺚ‬
“‫ﻼﻥ ﻟِﺸَﺎﻧِہ‬ َ ‫( ”ﺍِ ْﻧﺒَ َﻌ‬inn ba’asa falanoon li-shanehi) is said or spoken when someone rises up in anger and
ٌ َ‫ﺚ ﻓ‬
goes to do his work.
ُ ‫( ”ﺍَ ْﻟﺒَﻌ‬ba’ass): cause or motive, because it removes the hurdle in acting and gets man to get up and go.
“‫ْﺚ‬

Surah Al-Baqrah says:

2:56 then we raised you from your stupor ‫ﰒُﱠ ﺑـَ َﻌﺜْـﻨَﺎ ُﻛﻢ ﱢﻣﻦ ﺑـَ ْﻌ ِﺪ َﻣ ْﻮﺗِ ُﻜ ْﻢ‬

The above verse means that all hurdles that were preventing you from being sensible were removed by us
and you were awakened once again. The same surah goes on to say:
2:259 then Allah kept him dead for a hundred years and then raised him again ُ‫ﻓَﺄ ََﻣﺎﺗَﻪُ اﻟﻠّﻪُ ِمءَةَ َﻋ ٍﺎم ﰒُﱠ ﺑـَ َﻌﺜَﻪ‬

َ ‫( ”ﺑَ َﻌ‬ba’as): to remove those hurdles

This is a detailed allegory to the life and death of a nation. Here “‫ﺚ‬
preventing a resurrection of the nation. After the destruction of the Baitul-Muqaddas, i.e. the temple of
Solomon, the Bani-Israel were in a bad state. Details can be found in my book Barq-e-Toor.

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This root has been used in the meaning of sending messengers in 2:129, and to appoint someone for a
given task in 4:35,
4:35 appoint someone from his/her family as the arbitrator ‫ﻫﻴ َﻔﺎﺑْـ َﻌﺜُﻮاْ َﺣ َﮑﻤﺎً ﱢﻣ ْﻦ أ َْﻫﻠِ ِﻪ‬

7:5 gave them domination over you ‫ﺑـَ َﻌﺜْـﻨَﺎ َﻋﻠَْﻴ ُﮑ ْﻢ‬

ِ ‫( ”ﻳَﻮْ ُﻡ ْﺍﻟﺒَ ْﻌ‬yaumul ba’sey) or “ َ‫( ”ﻳَﻮْ ِﻡ ﻳُ ْﺒ َﻌﺜُﻮْ ﻥ‬yaumey yubasoon) are important phrases like “ َ‫( ”ﻳَﻮْ ِﻡ ﺍﻟ ﱢﺪ ْﻳﻦ‬yaum-
“‫ﺚ‬
id-din) in the Quran. The meaning of which can only be determined with reference to context, basically
they mean life anew or the time for the appearance of the results. Life anew can happen after the
collective death of a nation, or a second life after death (in the form of Life Hereafter).

B-Ain-Th-R ‫ﺏﻉﺙﺭ‬
“ُ‫( ”ﺑَ ْﻌﺜَ َﺮﻩ‬ba’sara): sought him and looked for him.
َ ‫( ”ﺑَ ْﻌﺜَ َﺮ ﺍﻟ ﱠﺸﻴ‬ba’sarah shaiyi): he took the thing out and opened it.
“‫ْﺌﯽ‬
“‫ﺽ‬ َ ْ‫( ”ﺑَ ْﻌﺜَ َﺮ ْﺍﻟ َﺤﻮ‬ba’saral hauz): he demolished the (small) pool and brought the lower portion upwards.
“‫( ”ﻳَ ْﻌﺜَ َﺮ َﻣﺘَﺎﻋ َٗہ‬ba’sara mata-oo): he ransacked his belongings.
“َ‫( ”ﺍَﻟﺒَ ْﻌﺜَ َﺮﺓ‬al-ba’sara): nausea {T, M}. This too has the connotation of something being upside down.

The Quran says:

‫ت‬ ِ ‫وإِ َذا اﻟْ ُﻘﺒ‬
82:4 when the quboor will be turned upside down ْ ‫ﻮر ﺑـُ ْﻌﺜَﺮ‬
ُُ َ

This means that after search and investigation the things that are buried will be taken out.
For “‫( ”ﻗُﺒُﻮْ ٌﺭ‬quboor) see heading (Q-B-R).

100:9 Whatever there is in the quboor will all be taken out. ‫إِذَا ﺑـُ ْﻌﺜَِﺮ َﻣﺎ ﻓِ ْﯽ اﻟْ ُﻘﺒُﻮِر‬

B-Ain-D ‫ﺏﻉﺩ‬
“‫( ”ﺑُ ْﻌ ٌﺪ‬boa’d): distance, to be distanced. It is the opposite of “ ٌ‫( ”ﻗُﺮْ ﺏ‬qurbun) that means close, as used in
21:109.
“‫( ”ﺑَ ِﻌ َﺪ‬ba’id), “‫( ”ﻳَ ْﺒ َﻌﺪ‬yab’id), “‫( ”ﺑَﻌﺪًﺍ‬ba-ada), “‫( ”ﺑُ ْﻌ ًﺪ‬boa’dan) to be killed, to be destroyed {T, M}. It means
to be removed from the pleasantries of life.

Quran says:
There is destruction for the oppressing nation ِِ ِ
11:44
(They will be removed from life’s happiness) َ ْ ‫ﺑـُ ْﻌﺪاً ﻟﱢﻠْ َﻘ ْﻮم اﻟﻈﱠﺎﻟﻤ‬
‫ﲔ‬

“‫( ”ﺑَ ِﻌ ْﻴ ٌﺪ ﻭﺑَﺎ ِﻋ ٌﺪ ﻭ ﺑُ َﻌﺎ ٌﺩ‬ba’yeedun wa ba’eedun wa bu’aad): which is to be distance (removed), which will be
destroyed {T, M}.
“‫( ”ﺑَ ْﻌ ُﺪ‬ba’d) is the opposite of past, or the times to come after a period that has passed {T, M}.
“‫( ”ﺍَ ْﻻَ ْﺑ َﻌ ُﺪ‬al-abad’o) is the opposite of “ ُ‫( ”ﺍَ ْﻗ َﺮﺏ‬al-aqrab) or that which is near. It also means a renegade, and
hence “‫( ”ﺍَ ْﻟﺒُ َﻌﺪَﺍ ُء‬al-bu’ada) is used for foreigners. It also means “‫( ” َﻏ ْﻴ ُﺮ‬ghair), which means something
strange, not familiar.

Who else (except Allah) can show him the way (the right ‫ﻓَ َﻤﻦ ﻳـَ ْﻬ ِﺪﻳِْﻪ ِﻣﻦ ﺑـَ ْﻌ ِﺪ اﻟﻠﱠ ِﻪ‬
45:23
guidance can only be given by Allah)

It also means “despite”:

The one who rebels despite this, for him there is painful
2:178 ‫اب أَﻟِْﻴ ٌﻢ‬ َ ِ‫ﻓَ َﻤ ِﻦ ْاﻋﺘَ َﺪی ﺑـَ ْﻌ َﺪ ذَﻟ‬
ٌ ‫ﮏ ﻓَـﻠَﻪُ َﻋ َﺬ‬
punishment.

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 B-Ain-R ‫ﺏﻉﺭ‬
“‫( ”ﺍَ ْﻟﺒَ ِﻌ ْﻴ ٌﺮ‬al-baeer): camel, a young camel.
“‫( ”ﺍَ ْﻟﺒَ ِﻌ ْﻴ ٌﺮ‬al-baeer) also means donkey. It is said for an animal which is used for loading.
“‫( ”ﺍَ ْﻟﺒَ ْﻌ ٌﺮ‬al-ba’ro) is the droppings of a goat {T}.

Surah Yusuf says:

12:72 a camels (or donkeys) load ‫ﲪَْ ٌﻞ ﺑَﻌِ ٍْﲑ‬

B-Ain-Zd ‫ﺏﻉﺽ‬
“ ٌ‫( ”ﺑَﻌْﺾ‬ba’z) is a part of something, whether big or small, as in 2:85. For example, eight is the “ ٌ‫”ﺑَﻌْﺾ‬
(ba’az) of ten and so is two.
“‫ﺾ ﺍﻟ ﱠﺸﯽ َء‬ َ ‫( ”ﺑَ َﻌ‬ba’dus shai-aa): the thing was divided up.
ٌ‫ْﺾ‬ ْ َ
“ ‫( ”ﺗﺒ ِﻌﻴ‬taba eezun): to separate, or divide {T}.

Surah Al-Baqrah says:

2:72 when some of them meet their own in private, (or go to them) ٍ ‫ﻀ ُﻬ ْﻢ إِﻟَﯽ ﺑـَ ْﻌ‬
‫ﺾ‬ ُ ‫إِذَا َﺧﻼَﺑـَ ْﻌ‬
َ

ُ ‫( ”ﺑَ ْﻌ‬ba’zo-na) is someone among us. Some dictionary scholars think that “ ٌ‫( ”ﺑَﻌْﺾ‬ba’zo) also means
“‫ﻀﻨَﺎ‬
total or whole and quote this following verse as proof:
40:28 all that you are warned of will visit upon you ‫ﺾ اﻟﱠ ِﺬی ﻳَﻌِ ُﺪ ُﮐ ْﻢ‬ ِ
ُ ‫ﻳُﺼْﺒ ُﮑ ْﻢ ﺑـَ ْﻌ‬

But, in this verse, the meaning of “all” may also be taken as “some”. Also see 43:63.

“ٌ ‫ﺿۃ‬
َ ْ‫( ”ﺑَﻌُﻮ‬ba’uza), the plural of which is “ ٌ‫( ”ﺑَﻌُﻮْ ﺽ‬ba’ooz): mosquito as in 2:26, since it is very small in
comparison to other creatures {M}.

B-Ain-L ‫ﺏﻉﻝ‬
“‫( ”ﺑَ ْﻌ ٌﻞ‬ba’al) is high land which cannot be reached (inundated) by flood water. It also means every tree,
plant or crop that sucks water for irrigation with its own roots. From the connotation of loftiness and not
being dependent on anyone, this word has come to mean owner or lord.

Ibn Faris writes that it basically means sahib which also includes the meanings of friend and companion
in addition to “lord”. It also means “surprise” and “bewilderment”, as well as “loftiness”.

Raghib says the Arabs used to call their idols “‫( ”ﺑَ ْﻌ ٌﻞ‬ba’al) because they thought that they were high and
mighty. Their society had the concept that man is dominant over women, which is why husbands too were
called “‫( ”ﺑَ ْﻌ ٌﻞ‬ba’al). Its plural is “‫( ”ﺑُﻌُﻮْ ﻟَۃ‬ba’ula). Everything which overwhelmed or dominated others was
also called “‫( ”ﺑَ ْﻌ ٌﻞ‬ba’al). But they also knew that all dominant figures become a burden after sometime,
and so a load or burden was also called “‫( ”ﺑَ ْﻌ ٌﻞ‬ba’al). As such “‫( ”ﺍَﺻْ ﺒَ َﺢ ﻓُﻼَ ٌﻥ ﺑَ ْﻌﻼً ﻋ َٰﯽ ﺍَ ْﻫﻠِ ِہ‬asbaha falanun
ba’ala ala ahlehi): a person who has become a burden for his folks {T}.

Since the Arabs called the husband “‫( ”ﺑَ ْﻌ ٌﻞ‬ba’al), the Quran also uses this word in this meaning in 2:228,
24:31. So here the word does not mean dominance but husband.

William Lane has written (with several references) that “‫( ”ﺑَ ْﻌ ٌﻞ‬ba’al) is used for both husband and wife in
the same manner as “‫( ” َﺯﻭْ ٌﺝ‬zauj). Just as “‫( ” َﺯﻭْ ٌﺝ‬zauj) can have “‫( ” َﺯﻭْ َﺟۃ‬zauja), which is the specific
female form, “‫( ”ﺑَ ْﻌ ٌﻞ‬ba’al) can have “‫( ”ﺑَ ْﻌﻠَۃ‬ba’lah). Therefore, there is no connotation of dominance in
this word, but only of husband and wife.

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As the Quran has declared “‫( ”ﻧﮑﺎﺡ‬nikah) which is marriage according to the Islamic way, as a sacred
pact, there is no question of dominance of one over the other.

The writer of Muheet says that the difference between “‫( ”ﺑَ ْﻌ ٌﻞ‬ba’al) and “‫( ” َﺯﻭْ ٌﺝ‬zauj) is that latter means
every husband, but he becomes “‫( ”ﺑَ ْﻌ ٌﻞ‬ba’al) after he has consummated the marriage.

Ilyas’ (Elijah’s) nation used to call its idol “‫( ”ﺑَ ْﻌ ٌﻞ‬ba’al) as it appears in 37:125. It was the most favorite of
all among the Semitic tribes. It used to be worshipped in Syria. The Torah also mentions it (33:2 - 33:3).

B-Gh-T ‫ﺏﻍﺕ‬
“‫ﺖ‬ُ ‫( ”ﺍَ ْﻟﺒَ ْﻐ‬al-baghto) and “ُ‫”ﺍﻟﺒَ ْﻐﺘَہ‬
ْ (al-baghta): suddenly.
ْ
“ُ‫( ”ﺍﻟ ُﻤﺒَﺎ َﻏﺘَۃ‬al-mubaghata): to reach one another suddenly {T}.

Raghib says it means for something to appear from an unexpected place.

The Quran says:

6:31 when the moment (ُ‫ )ﺍَﻟﺴﱠﺎ َﻋۃ‬sneaks up upon them suddenly َ ‫إِ َذا َﺟﺎء ﺗْـ ُﻬ ُﻢ اﻟ ﱠﺴ‬
ً‫ﺎﻋﺔُ ﺑـَ ْﻐﺘَﺔ‬

(To understand the concept of “ُ ‫( ”ﺍَﻟﺴﱠﺎ َﻋۃ‬assa’ah) see heading (S-Ain-W).

The same surah says further ahead:

God’s punishment can come suddenly, or there may come signs
6:47
first and then the punishment itself ً‫اب اﻟﻠّ ِﻪ ﺑـَ ْﻐﺘَﺔً أ َْو َﺟ ْﻬَﺮة‬
ُ ‫إِ ْن أَﺗَﺎ ُﮐ ْﻢ َﻋ َﺬ‬

It is hence clear that “ً‫( ”ﺑَ ْﻐﺘَۃ‬bagh-tatan) means a situation in which some event happens revolutionarily or
as an emergent evolution, not evolutionary. It must be understood that the result of an action starts to
register right at the beginning of the action but it takes time to fully manifest itself.

Surah Al-Anbia says:

21:12 when they felt our punishment ‫َﺣ ﱡﺴﻮا ﺑَﺄْ َﺳﻨَﺎ‬
َ ‫ﻓَـﻠَ ﱠﻤﺎ أ‬

In other words, the punishment was being prepared and could be felt only afterwards. In some cases signs
of the impending punishment start appearing before its actual advent, this is called “ً‫( ” َﺟ ْﻬ َﺮﺓ‬jahra).
Sometimes the punishment is sudden, and is called “ً‫( ”ﺑَ ْﻐﺘَۃ‬bagh-ta).

They were visited by the punishment from a place they had no

39:25 knowledge about. (Which could not be comprehended by them ُ ‫اب ِﻣ ْﻦ َﺣْﻴ‬
‫ﺚ َﻻ ﻳَ ْﺸ ُﻌُﺮو َن‬ ُ ‫ﺎﻫ ْﻢ اﻟْ َﻌ َﺬ‬
ُ َ‫ﻓَﺄَﺗ‬
earlier.)

The nations which view only the superficial indicators try to assess the causes of a disaster from the
physical causes that were present at the time of the punishment or disaster; in fact, however, the causes go
back.

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 B-Gh-Zd ‫ﺏﻍﺽ‬
“ ُ‫( ”ﺍَﻟﺒُ ْﻐﺾ‬al-bughz): this word is opposite of “ ‫( ”ﺍﻟﺤُﺐﱡ‬al-hoobb) – ‘love’; to be unloved or disgusted with
something. “‫ﻀﺎ ُء‬ َ ‫( ”ﺍَ ْﻟﺒَ ْﻐ‬al-baghzao) is ‘the height of disgust’ as used in 3:117 {T, R, M}.

B-Gh-L ‫ﺏﻍﻝ‬
“‫( ”ﺍَ ْﻟﺒَ ْﻐ ُﻞ‬al-baghlo): an ass {T}. The plural is “‫( ”ﺑِﻐَﺎ ٌﻝ‬bi-ghaal) as in 16:8.

Ibn Faris says its basic meaning is of physical strength.

The ass is called “‫( ”ﺍَ ْﻟﺒَ ْﻐ ُﻞ‬al-baghl) because of its physical strength.
“‫( ”ﺍَﻟﺘﱠ ْﺒ ِﻐ ْﻴ ُﻞ‬at-tabgheel) is used for a body that is big and strong {T}. Since an ass is born of a mare and a
donkey, therefore “‫( ”ﺑَ ْﻐ ٌﻞ‬baghl) is used for any crossbred animal.

Since a mule comes into being through the mating of a mare and a donkey, therefore this animal is also
called “‫( ”ﺑَ ْﻐ ٌﻞ‬baghl) because is born out of the coupling of two different genres.

B-Gh-Y ‫ﺏﻍی‬
“‫( ”ﺍَ ْﻟﺒَ ْﻐﯽ‬al-baghyi) is the wish to overstep the middle path (regardless of whether one can actually do or
not).
“‫ﯽ‬ ُ ‫( ”ﺍَ ْﻟﺒَ ْﻐ‬al-baghyo): too much rain that exceeds all measures.
“‫ﺖ ﺍﻟ ﱠﺴ َﻤﺎ ُء‬ ِ ‫( ”ﺑَ َﻐ‬baghatis samai) is the cloud that exceeds its limit, meaning that it rained a lot. These are the
basic meanings of this word.

Ibn Faris says it basically means to ask for something and to be spoilt.

“ٌ ‫”ﻑ َءﺓٌ ﺑَﺎ ِﻏﻴَۃ‬

ِ (fe’ateh baghia) is a party or group that opposes the order and rebel.
“‫( ”ﺍَ ْﻟﺒَﻐَﺎﻳَﺎ‬al-baghya) are those soldiers who move ahead for making prior arrangements.
“‫( ”ﺑَ ٰﻐﯽ ﻳَ ْﺒ ِﻐ ْﯽ‬bagha yabgha): he became too proud and exceeded his limits.
“‫( ”ﺗَﺒَﺎ َﻏﻮْ ﺍ‬tabaghau): to commit excesses on one another.
“‫ﺖ ْﺍﻟ َﻤﺮْ ﺍَﺓُ ﺑِﻐَﺎ ًء‬
ِ ‫( ”ﺑَ َﻐ‬baghatil mar’ato begha’a): the woman exceeded the limits of decency.
“‫( ”ﺑَ ِﻐ ﱞﯽ‬baghyun) and “‫( ”ﺑَ ُﻐ ﱞﻮ‬baghu’a) is a fornicating woman.
“‫( ”ﺑَ ٰﻐﯽ َﻋﻠَ ْﻴ ِہ‬bagha alaih) is to commit excess against or on someone, to oppress someone, to be high
handed against somebody, and be jealous of someone. If the envy is for a good thing then the envy also
becomes good otherwise not {T}.
“‫( ”ﺍِ ْﺑﺘِﻐَﺎ ٌء‬ibtigha): to struggle in pursuit of something. If the search is for something good, then the search
becomes limited, otherwise a wild chase {T}.
“ُ‫( ”ﺍَ ْﻟﺒِ ْﻐﻴَۃ‬al-bighyah) and “ُ‫( ”ﺍَ ْﻟﺒَ ْﻐﻴَۃ‬al-bughiya) is the thing which is being looked for, which one intends to
possess. It also means something which is lost and for which a great search is mounted.
“‫( ”ﺍَ ْﻟﺒَﺎ ِﻏ ْﯽ‬al-ba’ghi) also means one who searches {T}.
“‫ﯽ‬ ٌ ‫( ”ﺍِ ْﻧﺒَ ٰﻐﯽ ﺍﻟ ﱠﺸ ْﻴ‬in bagh-ash shaiyi) is for something to become easy, to be acquired, or to be befitting.
“‫( ” َﻣﺎ ﻳَ ْﻨﺒَ ِﻐ ْﯽ‬ma yanbaghi): this is not correct or proper, or this is not possible, or this is not permitted {T}.

Muheet says it signifies leaning towards one of two things and the justification for the other.

Surah Yaseen says:

ِ
36:69 We did not teach the Messenger poetry ْ ‫َوَﻣﺎ َﻋﻠﱠ ْﻤﻨَﺎﻩُ اﻟﺸ‬
ُ‫ﱢﻌَﺮ َوَﻣﺎ ﻳَﻨﺒَﻐﻲ ﻟَﻪ‬

Nor can the psychological makeup of a revolutionary preacher be such that emotions rule over the truths
(and this is what a poet’s psychology is based upon).

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 what he has been given are the facts of history and clear ِ
36:69
cut laws for life ٌْ ِ‫إِ ْن ُﻫ َﻮ إِﱠﻻ ذ ْﮐٌﺮ َوﻗـُ ْﺮآ ٌن ﱡﻣﺒ‬
‫ﲔ‬

How can then there be room for emotional leanings? For details see heading (Sh-Ain-R).

The Quran says:

22:60 the oppressed ‫ﺑُﻐِ َﯽ َﻋﻠَْﻴ ِﻪ‬
Don’t be slack in pursuing the enemy (try your best to
4:104 ‫َوﻻَ َﺗِﻨُﻮاْ ﻓِ ْﯽ اﺑْﺘِﻐَﺎء‬
pursue him)
ِ
3:6 The intention to create fitna (mayhem) َ‫اﺑْﺘِﻐَﺎءَ اﻟَْﻔﺘﻨَﺔ‬

About Qaroon it is said:

he used to commit excesses on them. (wanted to stay ‫ﻓَـﺒَـﻐَﯽ َﻋﻠَْﻴ ِﻬ ْﻢ‬
28:70
ahead of them) (Gharibul Quran by Mirza Abul Fazal)
It also means to demand power and kingdom.

Surah An-Noor uses the word “‫( ”ﺍﻟﺒِﻐَﺎ ُء‬al-ibghao) for fornication in 24:33, but in surah Maryam it is used
for transgressing. In Surah Mariam this word has been used for committing crime in 19:20, and not
specifically for fornication. That is, Maryam said “I am living like a nun, and the law is that a nun should
live a life of celibacy, I have hence not broken that law.” It is to be remembered there were allegations
against Maryam that she had adopted an ordinary life (and not a celibate life as was required of her) and
this was against the law. That is why they said to her that her mother was not one to break laws (19:28).
Then, could she break the law?

Isa (Jesus) in reply had said “your laws are self-made. I have been made a messenger by God, and given
the book (The Bible). This book contains no such law (i.e. of celibacy). That is why my mother has not
done anything against Gods law.

But if “ً‫( ”ﺑَ ِﻐﻴّﺎ‬baghiyyan) is taken to mean “evil-doer” then this verse would mean that Maryam said that “I
am living a life of celibacy (under the Temple) therefore there is no question of my mating with anyone”.
Another meaning can be of “wrong-doing” . Then this verse would mean “but I am not corrupt either, så
how can I give birth to a child?” This is during the time when Maryam was living a celibate life as a nun
under the Temple rules. Later when she came to know of the teachings of Allah, she left the life of a nun
and started living a normal life with the child. Since it was un-thinkable, i.e. leaving sisterhood and living
a family life, therefore , they considered Maryam’s life as a life of corruption. Isa had refuted their self
made laws and defended his mother even as a child.

Surah Al-Baqrah says that the Jews oppose the Quran because they are jealous as to why the Quran,
instead of being revealed to the dynasty of Bani Israel, was revealed to one from Bani Ismail (i.e.
Muhammed ). For this (jealousy) “‫( ”ﺑَ ْﻐﻴًﺎ‬baghyan) has been used in 2:90.

The Quran, after discussing “haram and halal” (permissible and non-permissible) in edibles says:
due to hunger if someone faces death then he has done no
2:173 ‫اﺿﻄُﱠﺮ َﻏْﻴـَﺮ ﺑَ ٍﺎغ َوﻻَ َﻋ ٍﺎد ﻓَﻼ إِ ْﰒَ َﻋﻠَْﻴ ِﻪ‬
ْ ‫ﻓَ َﻤ ِﻦ‬
crime

This means that he is absolved and is permitted to eat the forbidden things, provided that he takes only as
much as necessary to save his life and doesn’t exceed the limit, and also if his intention is not to break
the law. In other words, neither should he take just because he wants to nor should he take more than
necessary (just enough to save his life).

Note that although “‫( ”ﺑَ ِﻐ ﱞﯽ‬baghiy) is masculine in gender, it is also used in feminine terms.

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 B-Q-R ‫ﺏﻕﺭ‬
“‫( ”ﺑَ ْﻘ ٌﺮ‬baqar): to tear up/ apart something like cutting up some animal’s stomach.
“‫( ”ﺑَﻘَ َﺮ ْﺍﻟ ِﻌ ْﻠ َﻢ‬baqaral-ilm): deep research and inquiry.
“‫( ”ﺑَﺎﻗِ ٌﺮ‬baqir): a lion and also a scholar {T, M}.

Baqar can either mean a cow or a bull {T}. It is the plural while the singular is “ٌ‫( ”ﺑَﻘَ َﺮﺓ‬baqarah). This
word appears in the tale of Bani Israel in 2:67. Whatever that is written in the verses that follow shows
that this word was meant for the bulls which were not meant for work but were let to roam free, in the
name of the their gods. They used to worship the bull in Egypt and this emotion had embedded itself,
consciously or subconsciously in the minds of Bani Israel. In order to eradicate this emotion, the order
for slaughtering cows was given.

B-Q-Ain ‫ﺏﻕﻉ‬
“‫( ”ﺍَ ْﻟﺒﺎﻗَ ُﻊ‬al-baqey) is a spotted crow or a dog.

Ibn Faris says it basically means the difference in colors.

“ُ ‫( ”ﺍَ ْﻟﺒَﺎﻗِ َﻌۃ‬al-bage’a) is a bird which is very alert and looking around finds out whether it is being hunted.
In order to drink, unlike other birds, it goes to some unfamiliar spot {T, M}.

According to the earlier stated meaning, “ٌ ‫( ”ﺍَﺭْ ﺽٌ ﺑَﻘِ َﻌۃ‬arzun baq-eta) is a land with greenery at some
places while other spots are barren (spotted land).

“ُ‫( ”ﺍَ ْﻟﺒُ ْﻘ َﻌۃ‬al-buga’t) is the land which is not similar to the surrounding land {T, M}.

The Quran says:

in the mubarak (established and developing) land with the ِ‫ﱠﺠﺮة‬ ِِ ِ ِ
28:30
trees (which is different than its surroundings) َ َ ‫ﻓ ْﯽ اﻟْﺒُـ ْﻘ َﻌﺔ اﻟْ ُﻤﺒَ َﺎرَﮐﺔ ﻣ َﻦ اﻟﺸ‬

“‫( ”ﺍَ ْﻟﺒَ ْﻘ َﻌۃ‬al-baq’ato) is also a place where water has accumulated.

B-Q-L ‫ﺏﻕﻝ‬
“‫( ”ﺑَﻘَ َﻞ ﺍﻟ ﱠﺸﻴﯽ ُء‬baqalash-shaiyi): the thing appeared.
“ ٌ‫ﺖ ْﺍﻻَﺭْ ﺽ‬ ِ َ‫( ”ﺑَﻘَﻠ‬baqalatil ard): vegetables appeared on the land.

Raghib says that “‫( ”ﺑَ ْﻘ ٌﻞ‬baqlun) are vegetables which lose their branches and roots in winter.
Ibn Faris says that this word basically means “fertility”.

Abu Ziad says whatever first appears (grows) on land is “‫( ”ﺑَ ْﻘ ٌﻞ‬baql).

According to Aqrabul Muwarid, “‫( ”ﺑَ ْﻘ ٌﻞ‬baql): such vegetables which do not grow under the soil (like
potato, carrot, turnip etc.) but above the soil like cauliflower, tomato, etc.

The Quran uses this word to mean “vegetables” in 2:61.

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 B-Q-Y ‫ﺏﻕی‬
“‫ﯽ‬ ُ ِ‫( ”ﺑَﻘ‬baqiyu), “‫ْﻘﯽ‬ ٰ ‫( ”ﻳَﺒ‬yabqa), “‫( ”ﺑَﻘَﺎ ًء‬baqa’a) is used for something to remain in its state and not undergo
change. It is the opposite of “‫( ”ﻓَﻨﺎ َ ٌء‬fanah) which means to undergo change.
“‫( ”ﺍِ ْﺑﻘَﺎ ٌء‬ibaqa), “‫( ”ﺍِ ْﺳﺘِ ْﺒﻘَﺎ ٌء‬istibqa) is to remain unchanged {T, M}. It also means to protect and guard.

Everything in the universe is undergoing change, but God’s personae are above changes, and so are His
laws. These are permanent values. The acts which are according to his laws also beget unchangeable
results. By following these laws, the human personality also becomes stable and above change. The basic
characteristic of personality is that it remains unchanged in a changing world. For details see my book
“Nizam Raboobiyat” and also “Mun O Yazdan” and the 5th Volume of “Ma’aruf-ul- Quran” with the
title “What Man Thought”.

See this word in the light of these meanings and how the noble Quran has used words from this root, and
its use shall become absolutely clear.
wealth, progeny, are things for the worldly life (physical life) of
18:46 ‫اﳊَﻴَﺎةِ اﻟ ﱡﺪﻧْـﻴَﺎ‬
ْ ُ‫ﺎل َواﻟْﺒَـﻨُﻮ َن ِزﻳْـﻨَﺔ‬
ُ ‫اﻟْ َﻤ‬
Man
ِ ‫واﻟْﺒﺎﻗِﻴﺎت اﻟ ﱠ‬
According to God’s Law the best acts are those whose enabling ‫ﮏ‬ َ ‫ﺎت َﺧْﻴـٌﺮ ِﻋ‬
َ ‫ﻨﺪ َرﺑﱢ‬ ُ َ‫ﺼﺎﳊ‬ ُ َ ََ
18:46
results never change. To hope for these is life’s best goal. ً َ ٌ ْ‫ﺛـَ َﻮاﺑﺎً َو َﺧ‬
‫ﻼ‬ ‫َﻣ‬
‫أ‬ ‫ﺮ‬‫ـ‬‫ﻴ‬
whatever you have, according to your concepts, is gradually lost,
but that which accrues to you according to the law of God,
16:96 ‫ﻨﺪ اﻟﻠّ ِﻪ‬
َ ‫َﻣﺎ ِﻋﻨ َﺪ ُﻛ ْﻢ ﻳَﻨ َﻔ ُﺪ َوَﻣﺎ ِﻋ‬
(whether they are the pleasantries of life or the growth of human
personality) is foreign to change

Surah Al-Kahaf says: These things are not bad and should not be avoided.

Surah Hood says:

11:86 wealth and goods which are acquired according to Allah’s law ‫ﺑَِﻘﻴﱠﺔُ اﻟﻠّ ِﻪ‬
11:116 Those possessing a remnant ‫أ ُْوﻟُﻮاْ ﺑَِﻘﻴﱠ ٍﺔ‬
This has been said for those who obey the laws of Allah.

43:28 A lasting word ً‫َﮐﻠِ َﻤﺔً ﺑَﺎﻗِﻴَﺔ‬

The lasting word is the book about the uniqueness of Allah (the basis for all Quranic teachings) which the
messengers leave behind for their followers, and which never changes. The advisers of Pharaoh’s court
had termed it as “‫( ” َﺧ ْﻴ ٌﺮ َﻭﺃَ ْﺑﻘَﯽ‬khairun wa abqa) in 20:73, which means “the most unchanging”.

Surah Ar-Rahman says:

Everything in this universe changes. ‫ُﮐ ﱡﻞ َﻣ ْﻦ َﻋﻠَﻴْـ َﻬﺎ ﻓَﺎ ْن‬
55:26
(The universe is changing all the time.)
But Sustainer’s personae is above all changes, and His laws, ِْ ‫ﻼل و‬
‫اﻻ ْﮐَﺮام‬ ِ
55:27 َ َ‫ﮏ ذُوا ْﳉ‬
َ ‫َو ﻳـَْﺒـﻘٰﯽ َو ْﺟﻪُ َرﺑﱢ‬
and their results too do not change

The meaning of the word “‫( ”ﻓَﻨَﺎ‬fana) as understood today to be “perishing”, is not correct. For details, see
heading (F-N-Y). For other meanings of “‫( ” َﻭﺟْ ِہ َﺭﺏ‬wajhey rabbey) see heading (W-J-He).

ُ ‫( ”ﺑَﻘِﻴﱠۃُ ﺍﻟ ﱠﺸ ْﻴ‬baqiyyatush shaiyi) is the remaining part of anything, but of the same kind. That is why a
“‫ﯽ‬
brother cannot be called “‫ﺏ‬ ِ َ‫( ”ﺑَﻘِﻴﱠۃُ ْﺍﻻ‬baqiyyatul ab) (the remaining part of father) {M}.

About Bani Israel’s Arc of the Covenant, it is said:

The remaining part of the progenies of Moosa and Haroon, ِ
2:248 ‫آل َﻫ ُﺎرو َن‬
ُ ‫ﻮﺳﯽ َو‬
َ ‫آل ُﻣ‬
ُ ‫ک‬َ ‫َو ﺑَﻘﻴﱠﺔٌ ﳑﱢﱠﺎ ﺗَـَﺮ‬
which they had left behind.

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 B-K-R ‫ﺏکﺭ‬
“‫( ”ﺍَ ْﻟﺒِ ْﮑ ُﺮ‬al-bikro) with plural “‫( ”ﺍَ ْﺑ َﮑﺎ ٌﺭ‬abkaar) is used for an unmarried woman, a spinster; also a man who
has not had sex with any woman (a male virgin); the mother of the first baby or camel; the first child; any
first thing. It also means a cow which has not yet become pregnant, a young cow.

Ibn Faris says these are its basic meanings.

2:68 nor old nor in her prime (young) ‫ض َوﻻَﺑِﮑٌْﺮ‬

ٌ ‫ﻻَﻓَﺎ ِر‬

“‘‫( ”ﺍَ ْﻟﺒُ ْﮑ َﺮﺓُ ﺻﺒﺢ‬al-bukrah sub-ha) is the first part of the day, in other words, i.e. morning. The compiler of
Muheet says that it is the time from dawn to the chaasht (a prayer which is performed before noon). See
3:40 and 3:19. Besides this the root of the word means “to pierce” or “cut” {T}. Things which have no
precedence are also “‫( ”ﺍَ ْ ِﻻ ْﺑ َﮑﺎ ُﺭ‬abkaar) {Qamoos} as in 56:35, 56:36.

The Quran uses the word in this meaning, i.e. with the right teachings and with the acts of virtue the
women became totally different from the women of pre-Islam age of ignorance, which had no
precedence.

B-K-K ‫ﺏکک‬
“‫( ”ﺑَ ﱠﮑ ٗہ‬bakkah), “‫( ”ﻳَﺒُ ﱡﮑ ٗہ‬yabakkah), “ً‫( ”ﺑَ ّﮑﺎ‬bakka) is to tear something up, to separate, to resist.
“‫ﮏ ُﻋﻨُﻘَ ٗہ‬
‫( ”ﺑَ ﱠ‬bakka anooqahu): he broke his neck {T}.

Mecca is also called “ُ‫( ”ﺑَ ﱠﮑۃ‬bakkah):

The first house for Humanity is that which is in Bakkah,
3:59
(a house with blessings). ً‫ﱠﺎس ﻟَﻠﱠ ِﺬ ْی ﺑِﺒَ ﱠﮑﺔَ ُﻣﺒَ َﺎرﮐﺎ‬
ِ ‫ﺖ ُو ِﺿ َﻊ ﻟِﻠﻨ‬
ٍ ‫إِ ﱠن أَﱠو َل ﺑـﻴ‬
َْ

There are different opinions about this name of the city. Some think that people come to it in droves and
there is a big crowd in the surroundings, which is why it is called “ُ‫( ”ﺑَ ﱠﮑۃ‬bakkah). Some think that the
oppressors and the rebels had their necks broken here (lost their power), hence the city is named “ُ‫”ﺑَ ﱠﮑۃ‬
(bakkah), but Raghib thinks that “ُ‫( ”ﺑَ ﱠﮑۃ‬bakkah) is a different form of “‫( ” َﻣ ﱠﮑۃ‬Mecca). There are many
examples in Arabic of M being substituted for B {M}.

For example, Sabad and Samad, Laazib and Laazim. These words have the same meaning regardless if
there is B or M in them.

B-K-M ‫ﺏکﻡ‬
ْ (akhrus) differ
“‫( ”ﺑَ َﮑ ٌﻢ‬bakam): to be unable to speak, dumb. Azhari says that “‫( ”ﺍَ ْﺑ َﮑ ُﻢ‬abkum) and “ ُ‫”ﺁﺧ َﺮﺱ‬
in that the last mentioned means someone who cannot speak from birth, while the first word means one
who can speak but is not outspoken, and due to this inability to speak properly, cannot make himself
understood. But “‫( ”ﺍَ ْﺑ َﮑ ُﻢ‬abkum) also means a person who is deaf, dumb and blind {T}.

Ibn Faris says that “‫( ”ﺍَ ْﺑ َﮑ ُﻢ‬abkum), plural of which is “‫( ”ﺑُ ْﮑ ٌﻢ‬bekum), is one who abstains from speaking
either on his own will or due to his uncouthness, and also one who cannot describe something clearly.

The Quran says:

2:18 Deaf, dumb, blind ‫ْﻢ ُﻋ ْﻤ ٌﯽ ﻓَـ ُﻬ ْﻢ‬
ٌ ‫ﺻ ﱞﻢ ﺑُﮑ‬
ُ

Here “‫( ”ﺑُ ْﮑ ﱞﻢ‬bukum) only means dumb, because for deaf and blind the words “‫ﺻ ﱞﻢ‬
ُ ” (summon) and “‫” ُﻋ ْﻤ ّﯽ‬
(umyun) have been used additionally.

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In surah Al-Anfaal, it is said:
ِ ‫ﺼ ﱡﻢ اﻟْﺒﻜ ﱠ‬ ِ َ ‫اب ِﻋ‬ ِ
8:22
According to Allah, the worst creatures are those who are ‫ﻳﻦ‬
َ ‫ْﻢ اﻟﺬ‬
ُ ُ ‫ﻨﺪ اﻟﻠّﻪ اﻟ ﱡ‬ َ ‫إ ﱠن َﺷﱠﺮ اﻟﺪ‬
‫ﱠو ﱠ‬
deaf and dumb and hence do not comprehend. ‫ﻻَﻳـَ ْﻌ ِﻘﻠُﻮ َن‬

ُ ” (summon) and “‫( ” ُﻋ ْﻤ ّﯽ‬umyun) has been made it clear that the words do not
Here with the words “‫ﺻ ﱞﻢ‬
mean those who are physically deaf and dumb, but those who dot employ their intellect.

Surah An-Nahal says:

16:76 One of them is dumb and does not understand anything. ‫َﺣ ُﺪ ُﳘَﺎ أَﺑْ َﻜ ُﻢ ﻻَﻳـَ ْﻘ ِﺪ ُر َﻋﻠَ َﻰ َﺷ ْﻲ ٍء‬
َ‫أ‬

This means one who doesn’t have the ability to do anything, and is a burden on his boss. If he goes on an
errand, he doesn’t do it right. Compared to him is one who is powerful or with authority, and who orders
justice. He treads the right path. These explanations make it clear that the use of “‫ﺻ ﱞﻢ ﺑُ ْﮑ ٌﻢ‬
ُ ” (summun
bukmun): those who instead of employing their intellect go blindly along their wrong path.

B-K-Y ‫ﺏکی‬
“‫( ”ﺑُﮑﺎ ٌء‬bukaa): to cry tearfully in sorrow. Sometimes only sorrow or to cry is “‫( ”ﺑُﮑﺎ ٌء‬bukaa) {T, R}.

Ibn Faris says its basic meanings are to cry, and for something to lessen.

The Quran uses “‫ﮏ‬ َ ” (zahika) against “‫( ”ﺑَ ٰﮑﯽ‬ba’kaa) in 9:82. Therefore it means “to lessen sadness”.
َ ‫ﺿ ِﺤ‬

Surah Ad-Dukhan says:

44:29 neither the sky nor the earth cried at their destruction ُ ‫ﺖ َﻋﻠَﻴْ ِﻬ ُﻢ اﻟ ﱠﺴ َﻤﺎء َو ْاﻻَْر‬
‫ض‬ ْ ‫ﻓَ َﻤﺎ ﺑَ َﮑ‬

This means that nobody felt sorrow on their behalf because their destruction took place according to the
scheme of things, so they just faced consequences of their own actions. Ergo, their destruction was just.

When they were told about the words of their

19:58
Sustainer, they bowed down with their full leaning
Those who when reminded of their Sustainer’s signs,
25:73
accept them, but not as dumb and blind.
‫ﺎت اﻟﱠﺮ ْﲪَﻦ َﺧﱡﺮوا ُﺳ ﱠﺠ ًﺪا َوُﻜِﻴًّﺎ‬
ُ َ‫إِذَا ﺗـُْﺘـﻠَﻰ َﻋﻠَْﻴ ِﻬ ْﻢ آﻳ‬
‫اﻟﱠﺬِﻳﻦَ إِذَا ذُﻛﱢﺮُوا ﺑِﺂﻳَﺎتِ رَﻬﺑﱢِﻢْ ﱂَْ ﳜَِﺮﱡوا ﻋَﻠَﻴـْﻬَﺎ ﺻُﻤًﺎ‬
ّ
‫َو ُﻋ ْﻤﻴَﺎﻧًﺎ‬

This verse is about those who obey God’s law with full knowledge and understanding, and accept them
from the bottom of their heart because their acceptance is based upon their intellect.

Bal ‫ﺑَﻞ‬
“ ْ‫( ”ﺑَﻞ‬bal): instead, on the contrary. The following examples will make the meanings clear.

When it comes in the middle of a sentence, it denies the first part and asserts the second.

And they say that God has taken sons (for Himself). ِ
21:26
On the contrary, they are His respected missionaries. ٌ َ‫َوﻗَﺎﻟُﻮا ﱠاﲣَ َﺬ اﻟﱠﺮ ْﲪَ ُﻦ َوﻟَﺪاً ُﺳﺒْ َﺤﺎﻧَﻪُ ﺑَ ْﻞ ﻋﺒ‬
‫ﺎد ﱡﻣﮑَْﺮُﻣﻮ َن‬

The assertion of one thing without the denial of another:

We have a book which speaks the truth, and there is no ِ ‫وﻟَ َﺪﻳـﻨَﺎ ﮐِﺘَﺎب ﻳ‬
‫ﻨﻄ ُﻖ ﺑِﺎ ْﳊَ ﱢﻖ َوُﻫ ْﻢ َﻻ ﻳُﻈْﻠَ ُﻤﻮ َن ﺑَ ْﻞ‬
23:62
excess on them, on the contrary their hearts are in sixes and َ ٌ ْ َ
23:63
seven and uncouthness. ‫ﻗُـﻠُﻮﺑـُ ُﻬ ْﻢ ﻓِ ْﯽ َﻏ ْﻤَﺮةٍ ﱢﻣ ْﻦ َﻫ َﺬا‬

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This means that the second part of the verse is separate from the first. Also study 87:14-16, and 85:20-21.
Here this word is used to mean “and”. Similarly in 21:62-63 too, this word might begin a new sentence.
Details can be found under the relevant headings.

B-L-D ‫ﺏﻝﺩ‬
“‫( ”ﺍَ ْﻟﺒَﻠَ ُﺪ‬al-balad): any part of land, or earth which has a boundary, whether inhabited or unhabited. The
plural is “‫( ”ﺑِ َﻼ ٌﺩ‬bilad) and “‫َﺍﻥ‬ٌ ‫( ”ﺑ ُْﻠﺪ‬buldaan). It has been used to mean “a village” or “a dwelling”.

Surah Al-Baqrah says: “‫( ” ٰﮨ َﺬﺍ ﺑَﻠَﺪًﺍ‬haaza balada) in 2:126. Here it can mean either dwelling or a plot of
land.

In surah Al-Balad, “‫( ”ﺑِ ٰﮩ َﺬ ْﺍﻟﺒَﻠَ ِﺪ‬bihaazal balad) refers to the city of Mecca (90:102). The city at another
place, 95:3, has been called “‫( ”ﺍﻟﺒَﻠَ ِﺪ ْﺍﻻَ ِﻣ ْﻴ ِﻦ‬al-baladil amen) which means “the City of Peace”.

Ibrahim had prayed for it to be a place of peace for the oppressed of the world (2:126). That it would
become the Centre of Allah’s system of universal sustenance and of the Momineens, who are the
guarantors of peace in the world he wished that it would indeed become a City of Peace. For more details
see headings related to Hajj and Ka’aba.

“‫ﺱ‬ َ ‫( ”ﺑَﻠﱠ َﺪ ْﺍﻟﻔَ َﺮ‬balladal faras): the horse lagged behind in the race, or couldn’t surge ahead {M}.
“‫( ”ﺑَﻠِ ْﻴ ٌﺪ‬baleed): an idiot or moron (who stays behind) {M}.

Ibn Faris says its basic meaning is “chest”

“‫ﺭْﺽ‬
ِ ْ ِ‫( ”ﺑَﻠﱠ َﺪ ﺍﻟ ﱠﺮ ُﺟ ُﻞ ﺑ‬baladar rojolo bil ard): the man put his chest against the earth, i.e. he hugged the
َ‫ﺎﺍﻻ‬
ground.

B-L-S ‫ﺏﻝﺱ‬

ِ َ‫( ”ﺍَ ْﺑﻠ‬ablas) is of becoming disappointed and hopeless.

Ibn Faris has said that the basic meaning of “‫ﺲ‬

21:77 they will lose hope without cause ‫اِذَا ُﻫ ْﻢ ﻓِْﻴ ِﻪ ُﻣْﺒﻠِ ُﺴ ْﻮ َن‬

It also means to be surprised or shocked. In ancient Semitic lexicon it meant “to kill by trampling, or
trample” {Ghareeb-ul-Quran}.

Some believe that “‫( ”ﺍَ ْﺑﻠِﻴْﺲ‬Iblees) has been derived from “‫ﺲ‬
َ َ‫( ”ﺍَ ْﺑﻠ‬ablas) which means “permanently
without hope about God’s benevolence”, but some other dictionary scholars say that it is not an Arabic
word and has been Arabised {T}.

The Quran has presented Iblees as the embodiment of rebelliousness and mutiny:
He refused to obey orders, was rebellious and mutinous,
2:34 ‫اﺳﺘَ ْﮑﺒَـَﺮ َوَﮐﺎ َن ِﻣ َﻦ اﻟْ َﮑﺎﻓِ ِﺮﻳْ َﻦ‬
ْ ‫أَﺑَﯽ َو‬
became among the disobeyers.

This word has come against malaika who are obedient by nature:
38:73 All the malaika bowed to him ْ ‫ﻓَ َﺴ َﺠ َﺪ اﻟْ َﻤ َﻼﺋِ َﮑﺔُ ُﮐﻠﱡ ُﻬ ْﻢ أ‬
‫َﲨَ ُﻌﻮ َن‬

Man is the only creature in the entire universe who has been given the freedom of choice, when it comes
to obeying the laws of God or disobey them if he so chooses. No other creation has been given the right to
disobey (go against God’s laws). Man disobeys God when his emotions get the better of him. These
emotions rouse him towards personal benefit as against the universal good, and thus he lays God’s laws
aside and follows such emotions. Hence his intellect tells him how to achieve those ends. The Quran has

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called such emotions and such intellect, which leads him on to this end “‫( ”ﺍَ ْﺑﻠِﻴْﺲ‬Iblees), and due to its
rebelliousness said that it has been created out of fire (naar) 7:12.

And since these emotions are hidden from the naked eye, and work in the subconscious, they are called
“ ‫( ” َﮐﺎﻥَ ِﻣﻦَ ْﺍﻟ ِﺠﻦﱢ‬kaana minal djinn) in 18:50 (djinn means hidden). Since these emotions (due to which
Man can disobey God’s laws) are born with him and stay with him as long as he lives, the Quran says that
“‫( ”ﺍَ ْﺑﻠِﻴْﺲ‬Iblees) and Man co-exist (see heading Adam). “‫( ”ﺍَ ْﺑﻠِﻴْﺲ‬Iblees) has been given time along with
Man till the very last moment.

15:36 He said “My Sustainer, give me time till they are reawaken” ‫َﻧﻈ ْﺮﻧِ ْﯽ إِﻟَﯽ ﻳـَ ْﻮِم ﻳـُْﺒـ َﻌﺜُﻮ َن‬
ِ ‫ب ﻓَﺄ‬
‫َر ﱢ‬

But if you look at the depth of the meaning of the word “‫ْﺚ‬ ٌ ‫( ”ﺑَﻌ‬ba’as), then the meaning of “ َ‫”ﻳﻮﻡ ﻳُ ْﺒ َﻌﺜُﻮْ ﻥ‬
ِ
ٌ
(youm ba’asoon) becomes something else. “‫( ”ﺑَﻌْﺚ‬ba’as) means “to remove obstacles from the way of
someone’s freedom”, hence “to grant freedom”. So what Iblees was told is that his activity was to break
loose the moral codes of the people. Hence as long as people do not break their moral codes and get
towards a common freedom, its presence shall be required. When they shall be able to do so by
themselves, then the services of Iblees shall no longer be required. Iblees needs this due, and hence it is
granted. It is a fact that it takes some effort to break loose from moral principles at first. But when it
finally happens, its comes very natural for man to simply go with the flow.

The person who mutinies against God’s laws is deprived of all the happiness which would have accrued
to him by following His laws. Therefore “‫( ”ﺍَ ْﺑﻠِﻴْﺲ‬Iblees) has been termed deprived and hopeless.

Those who live according to the laws of Allah:

2:38 they will have no fear nor sorrow ‫ف َﻋﻠَْﻴ ِﻬ ْﻢ َوﻻَ ُﻫ ْﻢ َْﳛَﺰﻧُﻮ َن‬
ٌ ‫ﻓَﻼَ َﺧ ْﻮ‬

About them it is also said that they will not be overwhelmed by Iblees in any way (15:42).
The Quran has described “‫( ”ﺍَ ْﺑﻠِﻴْﺲ‬Iblees) and “‫( ”ﺷﻴﻄﺎﻥ‬Shaitan) as two sides of the same coin when, for
example, it refers to the tale of Adam. In this tale Iblees refuses to bow before Adam, commits mutiny,
shows pride and challenges God to mislead the mankind. These are all actions of Iblees. But where
Adam’s fault is mentioned, it has been linked to Shaitaan (the opposer).

2:36 Then the Shaitan made them (both) slip ‫ﻓَﺎََزﱠﳍَُﻤﺎ اﻟﺸْﱠﻴﻄَﺎ ُن‬

Also see 7:11-20 and 20:116-120.

This makes it obvious that Shaitan is actually a particular sort of mentality (not a person or being) and the
way it works or operates is called shaitan. For details on Shaitan see heading (Sh-Te-N). For details of
all these terms, see my book "Iblees O Adam" which is one in my series to an introduction to the Quran
i.e. Muarif-ul-Quran.

Iblees and Shaitan are those obstacles which hamper human intellect in its natural growth. If the human
intellect overcomes these hurdles and thus proves itself to be solid and steadfast, the evolutionary system
moves ahead, but if these hurdles prove insurmountable, then that intellect is confined to the lower (or
animal) level of life. Life, in fact, is the name of this very struggle between Man and Iblees, and that is
why the existence of Iblees along with Man is inevitable. The human personality cannot find stability
without opposition and clashes, or in other words, its solidarity cannot be tested without these. For the
continuous flow of water, a waterfall is most essential. What remains to be seen is whether the water
becomes a stagnant pol due to this (fall) obstacle or keeps its flow despite the hurdle. To select such a
path, in which the hurdles of sect, celibacy, etc. are not present, is to stultify your own flow. So, life is a
continuous struggle between Man and Iblees.

And it is said that Iblees (hopelessness) and Shaitan (rebelliousness) are two sides of the same coin.
Modern psychology supports the theory that hopelessness leads to rebelliousness or aggressiveness. When
Man finds something not being according to his wishes, he gets frustrated. If he takes out the frustration

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on himself, the result is worry or gloominess which might end in self-destruction. When the frustration is
against the cause of frustration, it appears as vengeance, but if that is not plausible, then he takes out his
anger or frustration against things which are not even related to the cause. This is the beginning of
madness, thus this shows how closely hopelessness and rebelliousness, and in other words Iblees and
Shaitaan, are related.

These are the psychological frames of the human mind. The Quranic laws create a society which has no
room for hopelessness for its members.

39:53 don’t lose hope in Allah’s benevolence ‫َﻻ ﺗَـ ْﻘﻨَﻄُﻮا ِﻣﻦ ﱠر ْﲪَِﺔ اﻟﻠﱠ ِﻪ‬
7:156
and this benevolence encompasses everything necessary for the ‫ﺖ ُﮐ ﱠﻞ َﺷ ْﯽ ٍء‬ ِ ِ
ْ ‫َوَر ْﲪَﺘ ْﯽ َوﺳ َﻌ‬
growth of life

Thus in such a society hopelessness cannot overwhelm anyone. This is why the Quran says:
‫ﮏ َﻋﻠَْﻴ ِﻬ ْﻢ ُﺳﻠْﻄَﺎ ٌن‬
َ َ‫ﺲ ﻟ‬ ِ ِ ‫ِﱠ‬
15:42 Surely you cannot overwhelm My mission takers. َ ‫إن ﻋﺒَﺎد ْی ﻟَْﻴ‬
Also see headings (Q-N-Te), and (Y-A-S).

B-L-Ain ‫ﺏﻝﻉ‬
“‫( ”ﺑَﻠِ َﻊ‬bale’a), “‫( ”ﻳَ ْﺒﻠَ ُﻊ‬yablah): to swallow something.
“‫( ”ﺍَ ْﻟ ُﻤ ْﺒﻠَ ُﻊ‬al-mabla’o) is the place from where food gets down to the stomach.
“‫ﻉ‬ُ ْ‫( ”ﺍَ ْﻟﺒَﻠُﻮ‬al-baloo’o): something which is meant to be drunk.
“ُ‫( ”ﺍَ ْﻟﺒ ُْﻠ َﻌۃ‬al-bul’a): a sip {T}.

Besides this, it also means the opening of a grain mill down which the grain is put {M}.

About the storm during Noah’s time, God commands the ground to:
11:44 Swallow your water (absorb it) ِ َ‫اﺑـﻠَﻌِﯽ ﻣﺎَﺋ‬
‫ﮏ‬ َ ْ ْ

B-L-Gh ‫ﺏﻝﻍ‬
“ً‫( ”ﺑَﻠَ َﻎ ْﺍﻟ َﻤ َﮑﺎﻥَ ﺑُﻠُﻮْ ﻏﺎ‬balagh-al-makana bulugha): that he reached the spot. It is said that “‫ﻍ‬
ٌ ْ‫( ”ﺑُﻠُﻮ‬bulugh) and
“‫ﻍ‬ٌ َ‫( ”ﺑَﻼ‬balagh) mean to reach the ultimate end, whether that is with regards to right place or time. It also
means something estimated, but sometimes this word is used for just getting close.

As the Quran has said:

when they are getting close to completion of idda ‫ﻓَﺎِ َذا ﺑـَﻠَ ْﻐ َﻦ اَ َﺟﻠَ ُﻬ ﱠﻦ‬
2:231
(When they reach the last limit of the appointed time)

The Waiting Period (’idda) in 2:231 is not for a widow, but for a divorcee, and it is 3
months/menstruation (given in 2:228). A widow’s ’idda (4 months and 10 days) is given in 2:234.

ُ ‫( ”ﺍَ ْﻟﺒَ َﻼ‬al-balgh) is for something to be enough or sufficient in order to make a man realise his goal
“‫ﻍ‬
through it, so he may not require any further means for this {T}.
“‫( ”ﺍَ ْﻟﺒ ُْﻠﻐَۃ‬al-bulgha) is any such thing with which one can reach some goal {T}.

The Arab tent-dwellers used to roam the desert, since their lives depended on water. There were some
wells in the desert, and a rope and a bucket used to be kept on the well wall. However, the water level of
the wells was not constant in warm areas. Sometimes the level was so low that the bucket (with its rope)
could not reach the water. As a counter measure these Arabs used to keep a rope with them and in such
cases tied it to the existing rope “‫( ”ﺍﻟﺮﱢﺷﺎ َ ُء‬ar-risha) of the bucket so that the bucket could reach the water.
This piece of extra rope was called “ُ‫( ”ﺍﻟﺘﱠ ْﺒﻠِ َﻐۃ‬at-tabligha). This makes the meaning of the word “‫”ﺗﺒﻠﻴﻎ‬
(tableegh) or preaching clear, which means that a man lacks the capacity to reach a meaning himself, then

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this shortcoming is overcome somehow by some preacher so that he can grasp the meaning. But if he
doesn’t want to use his piece of rope “‫( ”ﺍﻟﺮﱢﺷﺎ َ ُء‬ar-risha) then only “ُ‫( ”ﺍﻟﺘﱠ ْﺒﻠِ َﻐۃ‬tabligha) cannot alone take him
to the water. “‫( ”ﺗﺒﻠﻴﻎ‬tableegh) can only benefit those who use their own intellect and insight. “‫” َﻣ ْﺒﻠَ ٌﻎ‬
(mablagh) is the last destination which somebody may reach (53:30)

ِ ‫ﻍ ﻟﱢﻠﻨﱠ‬
God has termed the Quran as “‫ﺎﺱ‬ ٌ َ‫( ”ﺑَﻼ‬balaghun naas) in 14:52. In other words, it is the medium
through which man can reach his goal and does not require the presence of any other medium to do so. So
the Quran is the medium through which Man can reach his destiny, but it can only take those to their
ultimate destination who obey it, those who live according to its dictates.

This is because the Quran says:

21:106 This balgh is only for those who truly accept the mission of God ‫إِ ﱠن ﻓِ ْﯽ َﻫ َﺬا ﻟَﺒَ َﻼﻏﺎً ﻟﱢ َﻘ ْﻮٍم َﻋﺎﺑِ ِﺪﻳْ َﻦ‬

It has been left to Man’s discretion to take the right path according to the Quran or take some other (the
wrong path). Nobody can be forced to choose a particular way of life. If they had meant to be forced, then
God would have created Man in a way in which he couldn’t disobey Him. All the other creations in the
universe are compelled to traverse a certain path only. Therefore the messengers came to deliver Allah’s
message to the people, not to force them to follow those laws.

Messengers have no more responsibility than to explain and

16:35
deliver God’s laws to the people.
‫ﲔ‬ ُ ‫ﻓَـ َﻬ ْﻞ َﻋﻠَﯽ اﻟﱡﺮ ُﺳ ِﻞ إِﻻَاﻟْﺒَﻼ‬
ُ ْ ِ‫غ اﻟْ ُﻤﺒ‬

“ٌ‫( ”ﺑَﺎﻟِ َﻐۃ‬baligha) in 68:39, means something that reaches its goal.

B-L-W ‫ﺏﻝﻭ‬
“‫( ”ﺑَﻼ ٌء‬balaun), “‫( ”ﺍَﺑﺘَﻼ ٌء‬ibtela-un).

Raghib says this word has two meanings:

- To obtain information about one’s welfare or to acquire information about him.
- For the real condition of something to become known, whether good or bad.

When the word is used for God, it would have only the second meaning, because God knows it all, and
one cannot even imagine that He is unaware of any condition {T, R}. Therefore, the word’s basic meaning
is to portray the reality.

“‫( ”ﺑَﻠِ َﯽ‬bali), “‫( ”ﻳَﺒ ْٰﻠﯽ‬yabla) is used for a cloth to become old and worn. Because when a cloth has been
worn out, its real condition comes to light. Therefore “‫( ”ﺍﺑَﻼَ ٌء‬bala) is used for a man’s real personality to
come out during times of difficulties and misery. But it does not necessarily mean that identity of
everything has to be bad. It can also be good. That is why it could also mean the real personality of
someone during happy times. There are two times when a man’s reality becomes manifest, times of
misery and times of happiness. At both these times, his real self appears.

“ُ‫( ”ﺍَ ْﻟ ُﻤﺒَﺎﻻَﻩ‬al-mubalah): to boast, or to pride oneself as to the better position in life against another {M}.
“ٌ‫( ”ﺍَ ْﺑﺘَﻼ‬ibtelaa): to select, to choose {T}.

In surah Al-Baqrah, the Bani Israel has been told Pharaoh’s nation perpetrated different excesses on you,
but We delivered you from their oppression.

the deliverance from their oppression provided the ‫َوﻓِ ْﯽ ذَﻟِ ُﮑﻢ ﺑَﻼءٌ ﱢﻣﻦ ﱢرﺑﱢ ُﮑ ْﻢ َﻋ ِﻈْﻴ ٌﻢ‬
2:49
opportunity to watch how you behave upon getting freedom
Surah Al-Anfaal says that God granted victory to the Momineen in the battle field of Badr:
so it is through successes in this world that they are given the ِِ
8:17
opportunity to show the world how to behave during good times ً‫ﲔ ِﻣﻨْﻪُ ﺑَﻼء َﺣ َﺴﻨﺎ‬ ِِ
َ ْ ‫ﻟﻴُْﺒﻠ َﯽ اﻟْ ُﻤ ْﺆﻣﻨ‬

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Some dictionaries have combined the roots (B-L-W) and (B-L-Y). But we have presented them as
separate headings, though they have only a very fine difference between them, so fine that at times they
are difficult to differentiate.

Surah Ad-Dukhan says that the Bani Israel are told that they have been given all this “‫( ” َﻣﺎ ﻓِ ْﻴ ِہ ﺑَ َﻼء ﱡﻣﺒِﻴ ٌْﻦ‬ma
feehey balawun mubeen) in 44:33, which had everything needed for their growth. It also means “to make
evident”.

The Quran says:

86:9 The day when every hidden thing will be made evident ‫اﻟﺴﺮاﺋﺮ‬
ّ ‫ﻳـَ ْﻮَم ﺗُـﺒْـﻠَﯽ‬
So that Allah may make those things evident which were in ِ ِ ِ
3:153 ‫ﺻ ُﺪوِرُﮐﻢ‬
ُ ‫ﻟﻴَﺒْﺘَﻠ َﯽ اﻟﻠّﻪُ َﻣﺎ ﻓ ْﯽ‬
your heart
There every one's act shall be made evident for him, that he
10:30
had committed
‫ﺖ‬
ْ ‫َﺳﻠَ َﻔ‬
ْ ‫ﺲ ﱠﻣﺎ أ‬ َ ِ‫ُﻫﻨَﺎﻟ‬
ٍ ‫ﮏ ﺗَـﺒْـﻠُﻮ ُﮐ ﱡﻞ ﻧـَ ْﻔ‬

In surah Al-mominoon, after describing things about the nation of Nooh, it is said:
This is how We make (the tales about former nations) ِ
23:30
evident َ ْ ‫َوإِن ُﮐﻨﱠﺎ ﻟَ ُﻤْﺒﺘَﻠ‬
‫ﲔ‬

The struggle between Right and Wrong goes on. In this struggle we get familiar with different facts of
life. Sometimes one is faced with trying aspects and at other times with peaceful aspect of life’s
happiness. This has been described by the Quran as “‫( ”ﺍَ ْﺑﺘ َٰﻠﯽ‬ibtela), meaning the different faces of life
which keep appearing. In surah Al-Fajr, this meaning is made clear (see 89:15-16). This way man can
determine as to see how far his capabilities go, because he can only face the difficult aspects of life to the
extent to which his latent qualities have developed. These hurdles that he faces are actually a man’s
opportunities for development of his own personality. This is what “‫( ”ﺍَ ْﺑﺘ َٰﻠﯽ‬ibtela).

Surah Al-Baqrah says:

And when his Sustainer provided Ibrahim, opportunities to ٍ ‫وإِ ِذ اﺑـﺘـﻠَﯽ إِﺑـﺮ ِاﻫﻴﻢ رﺑﱡﻪ ﺑِ َﮑﻠِﻤ‬
2:144 ‫ﺎت‬ َ ُ َ َ ْ َ ْ َْ َ
develop his personality, through various laws...

When, as per the laws of God, life’s many events (difficulties) came into his (Ibrahim’s) life, so that He
viewed how far Ibrahim’s capabilities had developed. The way Ibrahim faced these difficulties (the way
he reacted) made clear that his capabilities had developed to the utmost. That his capabilities had
developed fully.

“‫( ”ﻓَﺎَﺗَ ﱠﻤﻬ ﱠُﻦ‬fatamahunna) as in 2:124, makes it clear that the concept of “‫( ”ﺍَ ْﺑﺘ َٰﻠﯽ‬ibtela) being a “test” from
God, as we usually believe, is not what Quran thinks it to be. God doesn’t test anyone, He only provides
man with opportunities so he can judge how capable he is, and may strive to do better.

In surah Ad-Dahar, the Quran has used the word “‫( ”ﺍَ ْﺑﺘ َٰﻠﯽ‬ibtela), from which the meaning of latent
capabilities becoming evident. It says that the human birth takes place due to the interaction of the male
and female. The sperm is composed of such minute germs that they cannot even be seen without a
microscope, but the whole human child is hidden in those tiny germs.

To explain this truth the Quran says:

we give birth (initiate the birth) of Man with a mixed sperm and ‫ﺎج ﻧـْﱠﺒﺘَﻠِْﻴ ِﻪ‬
ٍ ‫ﻧﺴﺎ َن ِﻣﻦ ﻧﱡﻄْ َﻔ ٍﺔ أ َْﻣ َﺸ‬ ِ ِ
َ ‫إﻧﱠﺎ َﺧﻠَ ْﻘﻨَﺎ ْاﻹ‬
76:2 arrange it, so in the womb its latent capabilities gets developed ِ ‫ﻓَﺠﻌﻠْﻨَﺎﻩ َِﲰﻴﻌﺎً ﺑ‬
and he grows into a seeing and hearing human child ً‫ﺼ ْﲑا‬ َ ْ ُ ََ

This is what “‫( ”ﺍَ ْﺑﺘِﻼَ ٌء‬ibtelaa) is and its correct definition is for latent elements to become evident and
grow.

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 Bala ‫ﺑ َ ٰﻠ ﯽ‬
“‫( ”ﺑَ ٰﻠﯽ‬bala) is used if the question is negative, so it can refute it.

7:172 Am I not your Sustainer? ‫ﺖ ﺑَِﺮﺑﱢ ُﮑ ْﻢ‬

ُ ‫اَﻟَ ْﺴ‬
7:172 They said, yes off course, we testify to that. ‫ﻗَﺎﻟُﻮاْ ﺑـَﻠَﻰ َﺷ ِﻬ ْﺪﻧَﺎ‬
This means that they are actually saying “You are our Sustainer”.

Do they think that We are unaware of their secrets and

43:80 ‫أ َْم َْﳛ َﺴﺒُﻮ َن أَﻧﱠﺎ َﻻ ﻧَ ْﺴ َﻤ ُﻊ ِﺳﱠﺮُﻫ ْﻢ َوَْﳒ َﻮ ُاﻫﻢ‬
private discussions?
43:80 But yes, our messengers are with them, writing it all down ‫ﺑـَﻠَﻰ َوُر ُﺳﻠُﻨَﺎ ﻟَ َﺪﻳْ ِﻬ ْﻢ ﻳَﻜْﺘُﺒُﻮ َن‬
And the answer is “‫( ”ﺑَ ٰﻠﯽ‬bala) why not? We definitely are (aware).

There may not be any question, and refutation of something negative is meant. For instance:
They swear, and swear profusely by Allah that one
ٰ ‫واَﻗْﺴﻤﻮا ﺑِﺎﻟﻠّ ِﻪ ﺟﻬ َﺪاَْﳝ َﺎ�ِﻢ ﻻَﻳـﺒـﻌ‬
16:38 who dies is not resurrected by Allah (but they are ‫ت‬ُ ‫ﺚ اﻟﻠّﻪُ َﻣ ْﻦ ﱠﳝُْﻮ‬
ُ َ َْ ْ َ ْ َ ُْ َ َ
totally wrong)
But yes, He has made a binding promise (law), but ِ ‫ﺑـﻠَﻰ َﻋْﺪًا ﻋَﻠَﻴْﻪِ ﺣَﻘًّﺎ وﻟ‬
ِ ‫ـﻜ ﱠﻦ أَ ْﻛﺜَـَﺮ اﻟﻨ‬
‫ﱠﺎس ﻻَﻳـَ ْﻌﻠَ ُﻤﻮ َن‬
16:38 َ َ
people are not aware.

This is His promise (His law) that there will be life after death, and this promise will be fulfilled by all
counts. Here, “‫( ”ﺑَ ٰﻠﯽ‬bala) refutes the first part of the sentence.

Similarly, surah Al-Baqrah says that the Jews and the Christians say that none other than their people will
go to Heaven. After this, it is said:
No, this is wrong. The fact is that anyone who ‫ﻨﺪ َرﺑﱢِﻪ‬
َ ‫َﺟُﺮﻩُ ِﻋ‬ ِ ِِ
ْ ‫َﺳﻠَ َﻢ َو ْﺟ َﻬﻪُ ﻟﻠّﻪ َوُﻫ َﻮ ُْﳏﺴ ٌﻦ ﻓَـﻠَﻪُ أ‬ ْ ‫ﺑـَﻠَﯽ َﻣ ْﻦ أ‬
2:112 bows to the laws of Allah (The Quran) can go to
Heaven ‫ف َﻋﻠَْﻴ ِﻬ ْﻢ َوﻻَ ُﻫ ْﻢ َْﳛَﺰﻧُﻮ َن‬ٌ ‫َوﻻَ َﺧ ْﻮ‬

B-L-Y ‫ﺏﻝی‬
“ ُ‫( ”ﺑَﻠِ َﯽ ﻳَﺒ ْٰﻠﯽ ﺑِﻠ َﯽ ﺍﻟﺜﱡﻮْ ﺏ‬yabliya yabla balius saub): that the cloth became old and fragile. Any cloth which has
become old and fragile will be called “‫( ”ﺑﺎ ٍﻝ‬baalin) {T}.

The Quran says:

Such government that does not diminish or deteriorate. ٍ ْ‫ﻣﻠ‬
20:120 ‫ﮏ ﱠﻻ ﻳـَﺒْـﻠَﯽ‬ ُ
(a state which always stays fresh and which does not deteriorate)

Every human being nurses the wish to live forever and become immortal. In its own particular way, the
Quran states that this hope was exploited by Iblees who was told that:
Shall I tell you, Adam, about immortality and ٍ ْ‫اﳋُﻠْ ِﺪ وﻣﻠ‬
20:120
point out a state which never gets old?
‫ﻚ ﱠﻻ ﻳـَْﺒـﻠَﻰ‬ ُ َ ْ ِ‫ﻚ َﻋﻠَﻰ َﺷ َﺠَﺮة‬
َ ‫آد ُم َﻫ ْﻞ أ َُدﻟﱡ‬
َ ‫ﺎل ﻳَﺎ‬
َ َ‫ﻗ‬

Then through discreet pointers, the Quran tells about the idea planted by Iblees that immortality could
only be possible through one’s children (progeny), ergo a man should try to keep his name alive. But this
is an Ibleesian misconception. Eternal life is only possible through development of man’s personality for
which the Quran has given a specific program (it includes to have Imaan and do righteous deeds). It is
true that one’s dynasty is essential for extending one’s race, but this doesn’t produce growth in the
individual’s personality. Those who exist on the level of animals think that this (the progeny) is the key to
immortality.

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 B-N-N ‫ﺏﻥﻥ‬
“‫ﺎﻥ‬ِ ‫( ”ﺑَﻦُ ﺑِ ْﺎﻟ َﻤ َﮑ‬banu bilmakan), “‫( ”ﻳَﺒِ ﱠﻦ‬babni), “‫( ”ﺑَﻨًﺎ‬ban’aa): to stay foot somewhere, to stop.
“‫ﺖ ﺍﻟ ﱠﺴ َﺤﺎﺑَۃ‬ ِ ‫( ”ﺍَﺑَﻨﱠ‬abannatis sahaba): the cloud remained at a spot for several days.
“ َ‫( ”ﺗَﺒَﻨﱠﻦ‬tabannana): he stayed put.
“‫( ”ﺍَ ْﻟﺒَﻨَﺎﻧ ُﯽ‬al-banani): the fingers, or their environs {T}, because it is the fingers with which one hold
something strongly. It is a fact that the thumb is a strong element for holding something tightly, which is
why this word is used for human strength, the power to grasp, and strong grip.

Surah Al-anfaal says:

8:12 hit every banan of theirs ‫اﺿ ِﺮﺑُﻮاْ ِﻣْﻨـ ُﻬ ْﻢ ُﮐ ﱠﻞ ﺑـَﻨَﺎن‬
ْ ‫َو‬

Here the word banan means “fingers”. The meaning is to hit everything which signifies the enemy’s
power and strength.

Surah Al-Qiyamah says:

ُ‫ی ﺑـَﻨَﺎﻧَﻪ‬ ِِ
75:4 We can also complete all of Man’s limbs and strengths َ ‫ﱡﺴ ﱢﻮ‬
َ ‫ﺑـَﻠَﯽ ﻗَﺎدرﻳْ َﻦ َﻋﻠَﯽ أَن ﻧ‬

This means to complete every such thing with which he grabs other things, or all those strengths which
are responsible for human acts.

Ibn Faris says that banan means hands and legs.

B-N-W/Y ‫ی‬/‫ﺏ ﻥ ﻭ‬
“‫( ”ﺑَﻨَﺎ ٌء‬bnaa): a building, or anything that is constructed, even the tents in which the Arab gypsies live. It
also means a roof. Abu Hanifa thinks “‫( ”ﺑِﻨَﺎ ٌء‬binaa): anything which is inorganic, like stone, earth etc.

“‫( ”ﺑِﻨَﺎ ٌء‬banna) is a constructor, as well as an architect.

“‫( ”ﺑَﺎ ٍﻥ‬banin) also means constructor of a building. Its plural is “ٌ‫( ”ﺑُﻨَﺎﺓ‬bunah).
“‫( ”ﺑَﺎﻧِﻴَۃ‬baaniah) is the bent bone of the chest.
“‫ﺎﻥ‬ٌ َ‫( ”ﺑُ ْﻨﻴ‬buniyan): walls. Some think that this word is plural.
“‫( ”ﺑِ ْﻨﻴَۃ‬baniyah) is the form of construction:
“‫( ”ﺍَﺭْ ﺽٌ َﻣ ْﺒﻨِﻴﱠۃ‬ardun maniyah): land on which a building is constructed {T, L}.

Ibn Faris says this root means to build by linking a part of one thing to another.

“‫( ”ﺍِﺑ ٌْﻦ‬Ibn): man’s son, because a son is in a way a father’s construction as well, or because a son has
some part of the father in him. The plural is “‫( ”ﺍَ ْﺑﻨَﺎ ٌء‬abna’a), or “ َ‫( ”ﺑَﻨُﻮْ ﻥ‬banoon), or “‫( ”ﺑَﻨِﻴْﻦ‬baneen).

“‫ﺖ‬ٌ ‫( ”ﺑِ ْﻨ‬bint) is the daughter of which “‫َﺎﺕ‬ ٌ ‫( ”ﺑَﻨ‬banat) is plural.

“ُ‫( ”ﺗَﺒَﻨﱠﺎﻩ‬tabannah): to adopt someone as one’s son. It also means having interest or relations with someone,
for example “‫ﺏ‬ ٍ ْ‫( ”ﺍَﺑْﻦُ َﺣﺮ‬ibn herb) is a fighter. “‫( ”ﺍِﺑْﻦُ ﺍﻟ ﱠﺴﺒِ ْﻴ ِﻞ‬ibnas sabeel) is a passenger {R}.

The Quran says:

2:22 Who spread the earth below you and the sky above ‫ض ﻓَِﺮاﺷﺎً َواﻟ ﱠﺴ َﻤﺎء ﺑِﻨَﺎء‬ ِ
َ ‫اﻟﱠﺬ ْی َﺟ َﻌ َﻞ ﻟَ ُﮑ ُﻢ اﻷ َْر‬

Here “‫( ”ﺑَﻨَﺎ ٌء‬bina’aa): something which is laid down, so “‫( ”ﺑَﻨَﺎ ٌء‬bina’aa) would mean something which is
hovering above or spread out above, like a tent.

Surah An-Nahal says:

Allah made their constructions fall on them from ِِ
16:26
their foundations, and their roofs caved in over them ُ ‫ﻓَﺄَﺗَﯽ اﻟﻠّﻪُ ﺑـُْﻨـﻴَﺎﻧـَ ُﻬﻢ ﱢﻣ َﻦ اﻟْ َﻘ َﻮاﻋﺪ ﻓَ َﺨﱠﺮ َﻋﻠَْﻴ ِﻬ ُﻢ اﻟ ﱠﺴ ْﻘ‬
‫ﻒ‬

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 ٌ َ‫( ”ﺑُ ْﻨﻴ‬bunyaan): buildings which have foundations beneath and roofs above.
Here “‫ﺎﻥ‬

In the tale about the Bani Israel, the word of “‫( ”ﺍَ ْﺑﻨَﺎء‬ibna) has been used against “‫( ”ﻧَ َﺴﺎ َء‬nisa).
They used to qatal (degrade) your Ibna and "kept alive" your
14:6 ‫َوﻳُ َﺬ ﱢﲝُﻮ َن أَﺑْـﻨَﺎء ُﮐ ْﻢ َوﻳَ ْﺴﺘَ ْﺤﻴُﻮ َن ﻧِ َﺴﺎء ُﮐ ْﻢ‬
nisa

If “‫( ”ﺍَ ْﺑﻨَﺎ ٌء‬abna) is to be translated as sons, then “‫( ”ﻧِ َﺴﺎ ٌء‬nisa) should mean daughters, and if “‫( ”ﺍَ ْﺑﻨَﺎ ٌء‬abna)
is taken to mean men, then “‫( ”ﻧِ َﺴﺎ ٌء‬nisa) would mean women. These meanings are also supported by verse
17:40 where “‫( ”ﻧِ َﺴﺎ ٌء‬nisa) has been used against “ َ‫( ”ﺑَﻨِ ْﻴﻦ‬baneen). Figuratively “‫( ”ﺍَ ْﺑﻨَﺎ ٌء‬abna) would mean
the strong or well-constructed individuals of a society. Also see under heading (N-S-W) and (Dh-B-Ain).

Surah Al-Luqman says “‫ﯽ‬ ‫( ” ٰﻳﺒُﻨَ ﱠ‬ya bunaiya) in 39:16 which means, “O my little son”. Here “‫”ﺑُﻨ ﱡَﯽ‬
(bunaiyun) is the abbreviated form of “‫( ”ﺍَﺑ ٌْﻦ‬ibn).

Bani Israel ‫ﺑﻨﯽ ﺍﺳﺮﺍﺋﻴﻞ‬

Bani Israel are the descendants of Israel or Yaqoob.

This was the title for Yaqoob who was Ibrahim’s grandson. Israel means “Man of God”. His progeny or
dynasty is called Bani Israel.

His fourth son was named Yahuda (Judas). The tribe of Yahuda and Bin Yamin ruled Judea in
Palestine. That is why the tribe was called Yahudi (which is even today the word a Jew) and the other
tribes were called Bani Israel. Later, the difference mitigated and they both came to be identified as Bani
Israel.

Yaqoob’s motherland was Kana’aan (Palestine), but when his son Yusuf attained a lofty position in
Egypt, the entire family was called to Egypt, due to it being Yusuf’s tribe, who was most respected in
Egypt. For four hundred years, the tribe remained in Egypt, and the tribe which was comprised of a few
individuals became a big nation. But at the same time the pharaohs of Egypt enslaved them and treated
them like slaves are treated, which is shabbily. When their ignominy reached its peak, Moosa was sent to
them (as a messenger) and he, after liberating them from the enslavement of the pharaohs, took them back
to Palestine. This event happened close to 1600 B.C. Here they reached new heights. They were also
blessed with exalted messengers like Daud and Suleman. But then this nation became mutinous of
Allah’s laws, and this resulted in chaos which made them weaker and weaker as a nation.

In 599 B.C. Babul's (Babylon’s) king, Banu Kid Naser (Nebuchadnezzar) attacked Jerusalem and
ransacked this national center of Yahudis (Jews). They were imprisoned and taken to Babul where they
lived in ignominy. The Quran has pointed to this first devastation of the Jews in verse 17:5. For nearly
eighty years, they lived in this sorry state when three kings, Zulqarnain (Cyrus), Dara (Darius) and
Artakhshasha (Artaxerxes) became ready to help them one after another. They deliberated them from the
imprisonment in Babylon and allowed them to resettle once again in Palestine around 515 BC. Palestine
was then rebuilt and the expelled Jews settled in their center again. The Quran has pointed to this in verse
17:6 and placed this (nearly) 100 years’ period in allegorical form. Some years later, the Jews reverted to
their degenerated state. In year 332 BC first Alexander attacked them and dispersed them. Later, in year
320 BC Batlemoos (Ptolemy) captured Jerusalem and broke whatever power they had left.

During Antigonus’ rule, the whole area came under the Greeks. Then in 66 BC Pompeii (a Roman)
destroyed Jerusalem in 01 BC. Another attack on Jerusalem completely destroyed their morale (the Quran
has pointed to this second destruction of the Jews in verse 17:7).

At this stage, Nature gave them another chance to recuperate, and Isa (Jesus) was sent to them, but the
Jewish scholars and leaders hatched a conspiracy against him and in this way self-destructed.

In 70 A.D, the Roman governor Tyson attacked them for the last time due to which there was no trace left
of them. In the words of Encyclopedia Brittanica:

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“On the tenth of the month in 70 A.D, in a state of fear which is without parallel in the world, the fall
of Jerusalem took place, and the Jewish state was no more.”

As to why the Jewish scholars and leaders had conspired against Isa, the following statement from the
gospel of Barnabas can throw light. On page 142 of Barnabas’ Bible it is said:

“Then they discussed with the leaders of the astrologers and said,”Iif this Man (Christ) becomes king,
what are we then going to do? It will be a big difficulty for us. Because he wants to reform the way God
is worshipped. At this moment he doesn’t hold the power to annul our practices and traditions, but (if
he comes into power) what will happen to us under his control? Surely we and our children will all be
destroyed, because the moment we lose our positiion, we will have to beg for our bread. Although at
this time the king and our ruler are both without any care about what we do, as we also do not have
anything to do with their practices. That is why we can do whatever we please. At this time, if we make
any mistake, we can please our God with fasting and sacrifice, but if this man (Christ) becomes king,
God will not be pleased until he finds worship to be what Moses has written”.

Such a nation, which has degenerated to this level, has no other fate than destruction and ignominy.
During the time of our Messenger Muhammed, they (the Jews) were given another opportunity to redeem
themselves by obeying the laws of Allah, but due to their dogmatism, they opposed this too and as a result
had to leave the Arab peninsula. The Quran has mentioned this in verse 59:2, thereafter this nation was
known as the “Wandering Jews” till such time (now) that the political reformers of some strong states
have made a home for them in Palestine. (We will not go into this political discussion because it is
outside our scope)

It must be noted that religion among the Jews was only hereditary or national. One could only be a Jew by
dint birth into a Jew family. None other than one of Bani Israel could be a Jew. This alone is enough to
show that this was not the religion which had been given to them by the messengers. Allah’s Deen
(system) is for the entire human race. That is why when the advisors of Pharaoh’s court accepted Imaan
(became believers), they were not rejected by Moosa because they were not from among the Bani Israel
(i.e. the dynasty of Jacob). But later, the Jews made it a national religion. More details about the Bani
Israel can be found in my book “Barq-e-Toor”.

B-He-T ‫ﺏﻫﺕ‬
“‫( ”ﺑَ ِﻬﺖ‬bahit) is to be shocked or surprised. It means to be quieted due to surprise.
ُ ‫( ”ﺍَ ْﻟﺒَﻬ‬al-bahto) is to catch someone suddenly.
“‫ْﺖ‬

The Quran says:

He who had denied, was grabbed by this ultimate reasoning, (due to
2:258 ‫ﺖ اﻟﱠ ِﺬ ْی َﮐ َﻔَﺮ‬ َ ‫ﻓَـﺒُ ِﻬ‬
surprise he became quiet, he shut up as he was shocked)
21:40 the revolution will come so suddenly that it will stun them ‫ﻓَـﺘَﺒْـ َﻬﺘُـ ُﻬ ْﻢ‬

ٌ ‫( ”ﺑُ ْﻬﺘ‬bohtan) is to accuse someone, at which he becomes shocked, as in 24:16

“‫َﺎﻥ‬

24:12 Clearly false talk ‫ﲔ‬ ٌ ْ‫إِﻓ‬

ٌْ ِ‫ﮏ ﱡﻣﺒ‬

ٌ ‫( ”ﺑُ ْﻬﺘ‬bohtan) as every unpleasant act:

Surah Al-Mumtehana uses this word “‫َﺎﻥ‬
ٍ ِ
60:12 and will not commit any unpleasant act ُ‫ﲔ ﺑِﺒُـ ْﻬﺘَﺎن ﻳـَ ْﻔ َِﱰﻳْـﻨَﻪ‬
َ ْ ‫َوَﻻ ﻳَﺄْﺗ‬

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 B-He-J ‫ﺏﻫﺝ‬
“ُ‫( ”ﺍَ ْﻟﺒَ ْﮩ َﺠۃ‬al-bahjah) means “beauty”. This word is used for freshness and bloom in vegetation and
pleasantness in humans.
“‫( ”ﺍَ ْ ِﻻ ْﺑﺘِﮩَﺎ ُﺝ‬al-ibtehaaj): happiness and pleasure.
“ ُ‫( ”ﺗَﺒَﺎﮨَ َﺞ ﺍﻟ ﱠﺮﻭْ ﺽ‬tabahajar-rauz): a lot of flowers bloomed in the garden.

The Quran says:

and the earth gives birth to (grows) every kind of fresh and delightful ‫ﺖ ِﻣﻦ ُﮐ ﱢﻞ َزْو ٍج َﺑِْﻴ ٍﺞ‬
22:5
plant ْ َ‫َوأَﻧﺒَﺘ‬
‫ات ﺑـَ ْﻬ َﺠ ٍﺔ‬ ِ
27:60 Beautiful gardens َ َ‫َﺣ َﺪاء َق ذ‬

B-He-L ‫ﺏﻫﻝ‬
“ ٗ‫( ”ﺍَ ْﺑﮩَﻠَۃ‬abhala): to make someone free in his opinion and intent.
“َ‫( ”ﺍَ ْﺑﮩَ َﻞ ﺍَﻟﻨﺎﱠﻗَۃ‬abhan naqa): that the camel was set free so that anyone could milk it, or she was allowed to
roam free.
“َ‫( ”ﺍِ ْﺳﺘَ ْﺒﮩَ َﻞ ْﺍﻟ َﻮﺍﻟِﯽ ﺍﻟ ﱠﺮ ِﻋﻴﱠۃ‬istabhal al way-alir raeeyah): that the ruler let the subjects go free so they could do
whatever that suited them {T}.

Raghib says that the actual meaning of the word is to leave something in an unattended state, to leave it to
its own device. Raghib also says that

“‫( ”ﺍَ ْ ِﻻ ْﺑﺘِﮩَﺎ ٌﻝ ﻓِ ْﯽ ﺍﻟ ﱡﺪﻋَﺎ ِء‬al-ibtehal-o fid dua yi): to openly keep on praying for something {R}.
“‫( ”ﺍَ ْﻟﺒَ ْﻬ ُﻞ ِﻣﻦَ ْﺍﻟ َﻤﺎ ِﻝ‬albahl-o minal maal): a little wealth
“‫( ”ﺍَ ْﻟﺒَ ْﮩ ُﻞ‬al-bahal) is a little something, an insignificant amount {T}.

Ibn Faris says its basic meaning includes water shortage.

This word has appeared in 3:60 where the Messenger is told that if these people do not accept (what you
preach) despite all the reasoning and evidence, then tell them that we and our family gets to one side and
you and your families move to another. “ ْ‫( ”ﺛُ ﱠﻢ ﻧَ ْﺒﺘ َِﮩﻞ‬summa nabtahil).

And thus Quran says:

From now you don’t interfere in our society, and we have ِ ِ
3:60
nothing to do with you َ ْ ِ‫ﻓَـﻨَ ْﺠ َﻌﻞ ﻟﱠ ْﻌﻨَﺔَ اﻟﻠّﻪ َﻋﻠَﯽ اﻟْ َﮑﺎذﺑ‬
‫ﲔ‬

In other words, leave each another in order to choose and operate separate opinions and beliefs, and
follow their respective programs. Time and result will make it clear which group gets deprived of Allah’s
blessing and becomes “‫( ”ﻣﻠﻌﻮﻥ‬mal'oon).

This is what “‫( ”ﻟﻌﻨﺔ‬lana) means, that the deprived group will be proven false in its claims. This is said at
different places as:
73:10 leave them in a very nice manner َِ ً‫و ْاﻫﺠﺮﻫﻢ ﻫﺠﺮا‬
ً‫ﲨْﻴﻼ‬ ْ َ ْ ُُْ َ
15:85 So be in a very nice manner ‫ﺼ ْﻔ َﺢ ا ْﳉَ ِﻤْﻴ َﻞ‬
‫ﺎﺻ َﻔ ِﺢ اﻟ ﱠ‬ ْ َ‫ﻓ‬
You pursue your way and I will ‫ف ﺗَـ ْﻌﻠَ ُﻤ ْﻮ َن َﻣ ْﻦ ﺗَ ُﮑ ْﻮ ُن ﻟَﻪُ َﻋﺎﻗِﺒَﺔُ اﻟﺪﱠا ِر اِﻧﱠﻪُ َﻻ ﻳـُ ْﻔﻠِ ُﺢ‬
َ ‫ﱢﯽ َﻋ ِﺎﻣ ٌﻞ ﻓَ َﺴ ْﻮ‬
ِ ِ ٰ
ْ ‫اَ ْﻋ َﻤﻠُ ْﻮا َﻋﻠﯽ َﻣ َﮑﺎﻧَﺘ ُﮑ ْﻢ اﻧ‬
3:136 pursue mine, results shall declare
successes and failure ‫اﻟﻈﱠﺎﻟِ ُﻤ ْﻮ َن‬

This will also prove the law of Allah which dictates that “the fields of disbelievers never produce a crop”.
This is what Allah’s lana on the liars is.

The first revolutionary step in a Messenger’s program is of preaching. The second step is to distance from
those who refuse to accept the program and oppose it due to their intransigence and adamancy. At this

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stage they are told simply not to interfere in the messenger’s program and the Messenger will not interfere
in their affairs. This has been termed as “ ْ‫( ”ﻧَ ْﺒﺘَ ِﻬﻞ‬nabtahil) in surah Aal-e-Imran. The third stage is of the
clash when results are before everyone to see. In other words, good and evil are made evident irrefutably.

B-He-M ‫ﺏﻫﻡ‬
“‫( ”ﺍَ ْﻟﺒُ ْﻬ َﻤۃ‬al-bohma): a solid rock.
“‫( ”ﺍَ ْﻻَ ْﺑﮩَ ُﻢ‬al-abhamo): solid and composite thing, dumb, ambiguous, without flow.
“‫( ”ﺑُ ْﻬ َﻤۃ‬bohma): a matter which is difficult to understand.
“‫( ”ﺍِ ْﺑﻬَﺎﻣﺎ ً ْﺍﻻَ ْﻣ ُﺮ ﺍَ ْﺑﻬَ َﻢ‬abhamal amro ibhama): that the matter became ambiguous and was beyond
comprehension as how to solve it.
“‫( ” َﺣﺎﺋِﻆٌ ُﻣ ْﺒﮩَ ٌﻢ‬ha-i-zun mubhamun): a wall which has no opening or door {T, M, R}.

Ibn Faris says that its basic meaning is for something to become such that no way towards it is perceived
or to become indistinct and ambiguous.

With reference to dumbness, “‫( ”ﺑَﻬَﺎﺋِ ُﻢ‬baha-um), singular of which is “‫( ”ﺍَ ْﻟﺒَ ِﮩ ْﻴ َﻢ‬al-baheema), means all
animals who cannot speak, or their voices are ambiguous and they cannot be understood. All animals
including aquatic animals are included in this category. However, Muheet and Raghib both maintain that
wild carnivores and birds are not included in this category.

The Quran says:

bahimatul anam (dumb animals) have been made halal
5:1 ‫ﺖ ﻟَ ُﮑﻢ ﺑِْﻴ َﻤﺔُ اﻷَﻧْـ َﻌ ِﺎم إِﻻََﻣﺎ ﻳـُْﺘـﻠَﯽ َﻋﻠَْﻴ ُﮑ ْﻢ‬ ِ
ْ ‫أُﺣﻠﱠ‬
(permitted) for you…

… other than those which the Quran itself has termed as haram (forbidden) in 5:3. For the meanings see
heading (N-Ain-M).

B-W-A ‫ﺏﻭﺃ‬
“‫( ”ﺑَﺎ َء‬baa’a), “‫( ”ﻳَﺒُﻮْ ُء‬yabu-o), “ً‫( ”ﺑَﻮْ ﺍ‬bawaa) basically means to return to something, to move back, to be in
agreement with, to accept, to bear the load, to be equal {T, M, R}.

The Quran says:

2:61 they became prone to Allah’s wrath and with that burden returned ‫ﺐ ﱢﻣ َﻦ اﻟﻠﱠ ِﻪ‬
ٍ‫ﻀ‬َ َ‫ﺂؤْواْ ﺑِﻐ‬
ُ َ‫َو ﺑ‬
Their actions and the resulting ignominy became befitting.

In surah Al-Maida, in the tale about the descendants of Adam, it is said that the oppressed said to the
oppressor:
I want that you bear the burden of my murder and other
5:29
crimes. (Become deserving of their punishment.) َ ِ‫ﱢﯽ أُ ِرﻳْ ُﺪ أَن ﺗَـﺒُﻮءَ ﺑِِﺈْﲦِ ْﯽ َوإِْﲦ‬
‫ﮏ‬ ِ
ْ ‫إﻧ‬

“ُ‫( ”ﺍَ ْﻟ َﻤﺒَﺎ َء ﺓ‬al-maba’ah): bee hive. It also means residence, home {T}.
“ َ‫( ”ﺑَﻮﱠﺍ ﺍﻟ َﻤ َﮑﺎﻥ‬bowwal makana): he stopped somewhere, got down.
“‫( ”ﺑَﻮﱠﺍﻩُ ْﺍﻟ َﻤ ْﻨ ِﺰ َﻝ‬bowwahul manzil): got him down somewhere, got him to stay somewhere.
“ً‫( ”ﺑَﻮﱠﺃ ﻩُ َﻣ ْﻨ ِﺰﻻ‬bowwahul manzila): he made some place agreeable, corrected some place, and made it
smooth {T}.

Raghib too says it means “to make the elements of some place smooth and agreeable”.

ُ ‫( ”ﺑَﻮ ْﱠﺍ‬bawwatu lahu makanah): I made some place smooth for him.
“ً ‫ﺕ ﻟَ ٗہ َﻣ َﮑﺎَﻧﺎ‬

Surah Al-Hajj says:

22:26 We appointed the Kaba to be the smooth place for him ِ ‫واَ ْذﺑـ ﱠﻮاْﻧَ ِﺎﻻﺑﺮا ِﻫﻴﻢ ﻣ َﮑﺎ َن اﻟْﺒـﻴ‬
‫ﺖ‬ َْ َ َْ ْ َ َ

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It can also mean that “We made it a place to be returned to, for him”.

“ َ‫( ”ﺗَﺒَﻮﱠﺍ ْﺍﻟ َﻤ َﮑﺎﻥ‬tabawwal makan) got down at some place and stayed there {T, M, R}

Surah Al-Hashar says:

Those who made Medina their abode (staying place) before
59:9 ‫اﻹْﳝَﺎ َن ِﻣﻦ ﻗَـْﺒﻠِ ِﻬ ْﻢ‬ ِ
َ ‫َواﻟﱠﺬﻳْ َﻦ ﺗَـﺒَـ ﱠﻮُؤوا اﻟﺪ‬
ِْ ‫ﱠار َو‬
them, and placed strong trust in their hearts.

B-W-B ‫ﺏﻭﺏ‬
“ ٌ‫( ”ﺑَﺎﺏ‬baab) is the place of entry {T}, hence it means “a door”. Plural is “ ٌ‫( ”ﺍَ ْﺑ َﻮﺍﺏ‬abwaab). In agriculture
the places from where water is opened (allowed to flow) are also called “ ٌ‫( ”ﺍَ ْﺑ َﻮﺍﺏ‬abwaab) {M}.
“‫( ” ٰﻫ َﺬﺍ ﺑَﺎﺑَﺘُہ‬haaza babatohu): this is befitting, this suits him, or is his condition {T}.
“‫( ”ﺍَ ْﺑ َﻮﺍﺏُ ﺍﻟ ﱠﺴ َﻤﺎء‬abwaabus sama’a) as used in 7:39 means “the paths of blessings”.
“‫ﺍﺏ َﺟﮩَﻨﱠ َﻢ‬
َ ‫( ”ﺍَ ْﺑ َﻮ‬abwaaba jahannum) as used in 16:29, means “the stages of destruction”. Also see 15:44.
“‫( ”ﺍَ ْﺑ َﻮﺍﺏُ ُﮐ ﱢﻞ َﺷﻴْﯽ ٍء‬abwaabo kulli shaiyi) in 6:44 means “every type of comfort”.

Surah Al-Baqrah has used “َ ‫( ”ﻅُﮩُﻮْ ِﺭﻫﺎ‬zahooraha) against it in 2:128 to mean “backyard” against “the
doors of a house”.

B-W-R ‫ﺏﻭﺭ‬
“‫( ”ﺍَ ْﻟﺒَﻮْ ُﺭ‬al-baur) is the land which has not been cultivated, ergo uncultivable land.
“‫( ”ﺑَﺎ َﺭ َﻋ َﻤﻠُ ٗہ‬baar amaloh): his actions went waste {T, M, R}.

Ibn Faris says its basic meanings are annihilation and suspension.

The Quran says:

35:10 their planning will go waste (will bear no fruit) ‫ﻮر‬ َ ِ‫َوَﻣﮑُْﺮ أ ُْوﻟَﺌ‬
ُ ُ‫ﮏ ُﻫ َﻮ ﻳـَﺒ‬

ُ ْ‫ﺕ ﺍﻟﺴﱡﻮ‬
“‫ﻕ‬ ِ ‫( ”ﺑَﺎ َﺭ‬baaratis sooq): the market cooled down (went into a depression) {T, M, R}.

The Quran says:

ِ
35:29 a trade which sees no loss َ ُ‫ﲡَ َﺎرةً ﻟﱠﻦ ﺗَـﺒ‬
‫ﻮر‬

“‫( ”ﺍَ ْﻟﺒُﻮْ ُﺭ‬al-boor): useless, without benefit, idle, losers, those who are to be destroyed {T}.

25:18 That nation was to be annihilated. ً‫َوَﮐﺎﻧُﻮا ﻗَـ ْﻮﻣﺎً ﺑُﻮرا‬

“‫( ”ﺍَ ْﻟﺒَ َﻮﺍ ُﺭ‬al-bawar): destruction, loss

“‫( ”ﺑَ َﻮﺍ ُﺭ ْﺍﻻَﻳ ِﱢﻢ‬bawarul aleem) is an unmarried girl or widow not being married (and staying home) because
there are no proposals for her.

The Quran says:

they brought their nation to a place where there would be no
14:28 ‫َﺣﻠﱡﻮاْ ﻗَـ ْﻮَﻣ ُﻬ ْﻢ َد َار اﻟْﺒَـ َﻮار‬
َ ‫َوأ‬
buyer for that commodity

This means where nobody even inquires about them, where nobody gives them any message, where they
are in great loss, where there is destruction and annihilation for them. Due to vested interests and wrong
policies of leaders, nations reach such a state. This has been termed as jahannum by the Quran in 14:29.

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The full verses’ translation is as following: “have you pondered about those who defied Allah and led the
nation to a state where there was no buyer for them (the commodity) i.e. jahannum, or a place of
destruction, and they entered it, and it is a lousy (bad) place to stay at”. The leaders that do not value the
blessings of Allah lead their nations to jahannum of destruction and annihilation, where both the leaders
and the nation meet destruction.

The Quran has stated the dialogue between these leaders and their nations in detail and they are very eye
opening in 14:21, 33:67, 37:29, 40:47, and 38:60.

B-W-L ‫ﺏﻭﻝ‬
“‫( ”ﺍَ ْﻟﺒَﺎ ُﻝ‬al-baal) is the condition or state about which one should ponder, i.e. a valuable matter which
captures one’s fantasy, wishes, emotions, thoughts that cross one’s mind {T}.

Surah Yusuf says:

ِ‫ﺎل اﻟﻨﱢﺴﻮة‬
12:50 What is the condition of those women? (What is the matter with them?) َ ْ ُ َ‫َﻣﺎﺑ‬

“‫( ”ﺑَﺎ ٌﻝ‬baal): that the matter had particular importance. Yusuf was worried about some matter in the above
mentioned verse.

Surah Muhammed says:

47:2 God will smoothen out their difficulties, sort out their problems. ‫َﺻﻠَ َﺢ ﺑَﺎ َﳍُ ْﻢ‬
ْ ‫َوأ‬

B-Y-T ‫ﺏیﺕ‬
ٌ ‫( ”ﺑَﻴ‬bait): a place where a man takes shelter for the night, but later this word came to
Raghib says that “‫ْﺖ‬
mean “a house”.

ُ ‫( ”ﺑَﻴ‬baitur rajul): a man’s wife and kids.

“‫ْﺖ ﺍﻟ ﱠﺮ ُﺟ ِﻞ‬
“‫ْﺖ‬ ْ
ُ ‫( ”ﺍَﻟﺒَﻴ‬al-bait): to wed {T}.
“ َ‫( ”ﺑَﺎﺕ‬baat), “‫ْﺖ‬ ُ ‫( ”ﻳَﺒِﻴ‬yabeet): to work all night long.

Zajaj says that anyone who spends the night some place is “ َ‫( ”ﺑَﺎﺕ‬baat), whether he sleeps or does some
work there.

“‫( ”ﺑَﻴﱠﺖَ ْﺍﻻَ ْﻣ َﺮ‬baitul amr): to plan work at night, or to work at night.
“‫( ”ﺑَﻴﱠﺖَ ْﺍﻟﻘَﻮْ َﻡ‬bayyatal qaum) is to attack a nation at night {T}.
“‫ْﺖ‬ ُ ‫( ”ﺍَ ْﻟﺒِﻴ‬al-beet): food.
“‫ﺕ‬ ُ ‫( ”ﺍَ ْﻟﺒَﺎ ِء‬al-ba-it) is stale, (not fresh).

ُ ‫( ”ﺍَ ْﻟﺒَﻴ‬al-baito) for the Ka’ba in 2:125.

Surah Al-Baqrah uses “‫ْﺖ‬

Surah Al-Furqan uses “ َ‫( ”ﻳَﺒِﻴﺘُﻮﻥ‬yabeetoon) in 25:64, which means to consult at night, or to spend the
night, while its use in 27:49 indicates to mean attack at night.

“‫( ”ﺑَﻴَﺎﺗًﺎ‬bayata): during the night.

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 B-Y-D ‫ﺏیﺩ‬
“‫( ”ﺑَﺎ َﺩ ﻳَﺒِ ْﻴ ُﺪ‬bada yabeed): for something to diminish, to end, to be annihilated.
“ً‫ﺕ ﺍﻟ ﱠﺸ ْﻤﺲُ ﺑُﻴُﻮْ ﺩﺍ‬
ِ ‫( ”ﺑَﺎ َﺩ‬baadatis shamsu buyuda): the sun set.
“‫( ”ﺍَ ْﻟﺒَ ْﻴﺪَﺍ ُء‬al-baida): to travel in a barren desert or jungle, meaning annihilation.
“‫( ”ﺑَﺎ َﺩ ﺍﻟ ﱠﺸﻴْﯽ ُء‬baadash shaiyi): that thing was scattered. From this it has come to mean to diminish or to be
destroyed.
“ُ‫ﷲ‬ ّ ُ‫( ”ﺍَﺑَﺎ َﺩﻩ‬abadah-ullah): Allah annihilated him {T, R}.

Surah Al-Kahaf says:

18:35 I never thought that it would be destroyed ً‫َﻣﺎ أَﻇُ ﱡﻦ أَن ﺗَﺒِْﻴ َﺪ َﻫ ِﺬﻩِ أَﺑَﺪا‬

“‫( ”ﺍَ ْﻟﺒَﺎ ِء ُﺩ‬al-bayed): one who is annihilated {M}.

B-Y-Zd ‫ﺏیﺽ‬
“ ُ‫( ”ﺍَ ْﻻَ ْﺑﻴَﺾ‬al-abyaz): white. Plural is “ ٌ‫( ”ﺑِﻴْﺾ‬beez) and feminine is “‫ﻀﺎ ُء‬َ ‫( ”ﺑَ ْﻴ‬baizaa).
“ ُ‫( ”ﺍَ ْﻟﺒَﻴَﺎﺽ‬al-bayaz): whiteness. It is the opposite of “‫( ”ﺍَ ْﺳ َﻮﺍ ٌﺩ‬aswad) and means black {T}.

As for the Arabs, “ ٌ‫( ”ﺑَﻴَﺎﺽ‬bayaz) was the best regarded color. Therefore it is allegorical to good habits
and blessings. As such, a man who is not soiled with any defects is called “‫( ”ﺍَ ْﺑﻴَﺾُ ْﺍﻟ َﻮﺟْ ِہ‬abyazul wajhi). It
also means life’s brightness and life’s happiness.

The Quran says:

3:105 on that day some faces will be white and some black ‫ﻮخ‬
ٌ ‫ﻮخ َوﺗَ ْﺴ َﻮﱡد ُو ُﺟ‬
ٌ ‫ﺾ ُو ُﺟ‬
‫ﻳـَ ْﻮَم ﺗَـﺒْـﻴَ ﱡ‬

Here “ ‫( ”ﺗَ ْﺒﻴَﺾﱡ‬tabyazzo): to be blessed with life’s happiness.

“‫( ”ﺗَ ْﺴ َﻮ ﱡﺩ‬taswaddo): pain and sorrow {M}.
“‫ﻀ ۃ‬ َ ‫( ”ﺍَ ْﻟﺒَ ْﻴ‬al-baizato): egg, also the status or real place of anything, gathering, collective force, basis, the
place of government or domination, group or tribe {T}.
“‫( ”ﺍَ ْﻟﻴَ ُﺪ ْﺍﻟﺒَﻴْﻀﺎ َ ُء‬al-yadul baiza’o): the argument which forms the basis of some reasoning, or clear and
evident reasoning, also a person who do not dwell upon or stress the philanthropy after giving something.
The one who gives without even asking {T}.

Muheet says it means blessing, power, pride and fame {M}.

The Quran mentions “‫( ”’ﻳﺪ ﺑﻴﻀﺎء‬yad eybaize) several times, as in the tale of Moses (7:107, 20:22, 26:34,
and 28:32). It figuratively means clear and distinct reasoning.

Lataif-ul-lugha has also supported these meanings.

About the women in jannah, the Quran says:

37:49 consider them to be like preserved “eggs” ٌ ‫َﻛﺄَﻧـ ُﱠﻬ ﱠﻦ ﺑـَْﻴ‬
‫ﺾ ﱠﻣﻜْﻨُﻮ ٌن‬

This means white, without blemish, without any defect and shiny pearls.
As if they are yaqoot and marjan (rubies and pearls)
55:58
(virgins whom nobody has touched earlier) ُ ُ‫َﮐﺄَﻧـ ُﱠﻬ ﱠﻦ اﻟْﻴَﺎﻗ‬
‫ﻮت َواﻟْ َﻤ ْﺮ َﺟﺎ ُن‬

“‫ﱠﺖ‬ ْ ‫( ”ﺍِ ْﺑﻴَﻀ‬ibyazatto) or “‫ﺖ‬

ْ ‫ﻀ‬
َ ‫( ”ﺑَﻴﱠ‬bayyizat): to be filled.
ْ ْ
“‫( ”ﺍِﺑﻴَﻀﱠﺖ َﻋﻴﻨَﺎ ْﻩ‬ibyazzat ainah): his eyes filled with tears {Razi}.
ْ

About Yaqoob, surah Yusuf says:

12:84 his eyes were always full of tears due to sorrow ‫ﱠﺖ َﻋْﻴـﻨَﺎﻩُ ِﻣ َﻦ ا ْﳊُْﺰِن‬
ْ ‫َواﺑْـﻴَﻀ‬

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 B-Y-Ain ‫ﺏیﻉ‬
“‫( ”ﺑَﺎ َﻉ‬baa), “‫( ”ﻳَﺒِ ْﻴ ُﻊ‬yabeeh), “‫( ”ﺑَ ْﻴﻌًﺎ‬bai’a): either to sell or buy something.

Surah Al-Baqrah says:

2:254 The day there shall not be any buying or selling ‫ﻳـَ ْﻮٌم ﻻَﺑـَْﻴ ٌﻊ ﻓِْﻴ ِﻪ‬

The surah goes on to say:

Allah has declared bai’a as halal (permitted) and riba as
2:257 ‫َﺣ ﱠﻞ اﻟﻠّﻪُ اﻟْﺒَـْﻴ َﻊ َو َﺣﱠﺮَم اﻟﱢﺮﺑَﺎ‬
َ ‫َوأ‬
haram (prohibited)

Further ahead where laws about trade are given, it is said:

2:282 in case of cash dealing, there is no need to write it down ِ ‫أَن ﺗَ ُﮑﻮ َن ِﲡﺎرةً ﺣ‬
ً‫ﺎﺿَﺮة‬ َ ََ
when it is a matter of mutual dealing of buying and selling, ‫َوأَ ْﺷ ِﻬ ُﺪ ْواْ إِ َذا ﺗَـﺒَﺎﻳـَ ْﻌﺘُ ْﻢ‬
2:282
then have some witnesses (and write it down as well)

From the context it is evident that it is a case where the dealing is not in cash. This shows that trade and
bai’a are different. This is supported by the verse in surah An-Noor:
People who trade and do bai’a don’t ignore Allah’s
24:37 ‫ﺎل ﱠﻻ ﺗُـﻠْ ِﻬْﻴ ِﻬ ْﻢ ِﲡَ َﺎرةٌ َوَﻻ ﺑـَْﻴ ٌﻊ َﻋﻦ ِذ ْﮐ ِﺮ اﻟﻠﱠ ِﻪ‬
ٌ ‫ِر َﺟ‬
mention

In today’s language, it would mean that the difference between these two words is that “‫( ”ﺑﻴﻊ‬bai’a) is like
ordinary trading, trade or commerce {T}. Trade is professional trading while “‫( ”ﺑﻴﻊ‬bai’a) is like barter.

Recall the verse in which it has been mentioned that Allah has declared “‫( ”ﺑﻴﻊ‬bai’a) as halal and “‫”ﺭﺑﻮ‬ٰ
(riba) as haram. Riba as interests will be dealt in detail in the relevant chapter. Here it is necessary to
know what, according to the Quran, “‫( ”ﺑﻴﻊ‬bai’a) is that we believe in it, and act accordingly which also
includes the guidelines for trading. We cannot take as much profit as possible, this is not permitted.

Surah At-Tatfeef says:

Woe to them who (deliberately) give less or
reduce. When they take measure form others, ‫ﻮﻫ ْﻢ‬ ِ ‫ﲔ اﻟﱠ ِﺬﻳْ َﻦ إِ َذا ا ْﮐﺘَﺎﻟُﻮاْ َﻋﻠَﯽ اﻟﻨ‬
ُ ُ‫ﱠﺎس ﻳَ ْﺴﺘَـ ْﻮﻓُﻮ َن َوإِ َذا َﮐﺎﻟ‬
ِ
َ ْ ‫ﻬﻞ ﻟﱢﻠْ ُﻤﻄَﻔﱢﻔ‬
ٌ ْ‫َوﻳ‬
83:1-3
they take full, but when they give measure to ‫ﻮﻫ ْﻢ ﳜُْ ِﺴُﺮو َن‬
ُ ُ‫أَو ﱠوَزﻧ‬
others, they give less.

These verses don’t only mean that the measure or weight must be complete. These verses describe a very
important principle of the Quranic system. Say one worker makes a pair of shoes and brings it to the
shopkeeper. The shopkeeper tries his utmost to buy the pair of shoes at the lowest price possible,

That is, they take full measure, but do not give accordingly. When a customer approaches such a person,
he tries to get the highest possible price from him. It is such trader’s mentality which the Quran has
described as the reason for social destruction. This “earning” has been called “‫( ”ﺗﻄﻔﻴﻒ‬tatfeef). Why does
the shopkeeper give the lowest possible price to the workman? Or in other words, why is the worker (the
cobbler in this example) compelled to sell at the lowest price? Simply because he does not have any
“capital”. As such, the “profit” acquired this way on the strength of capital is not permitted.

The question now remains as to what profit the shopkeeper should get. For one thing, he employs
investment; secondly he works the whole day at the shop. The rule according to the Quran is that:
53:39 for a man it is (only) what he works for ِ ‫ﻟﱠﻴﺲ ﻟِ ِْﻼﻧﺴ‬
‫ﺎن إِﱠﻻ َﻣﺎ َﺳ َﻌﯽ‬ َ َ ْ

Thus this shopkeeper deserves the return for his labor, not a profit on the capital. For this, it needs to be
determined as to what the shopkeeper should get for a day’s work. He cannot take more than this share
out of this business.

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The economics rule of the Quran’s is:
you should not give anybody a loss nor should anyone give
2:279 ‫ﻻَﺗَﻈْﻠِ ُﻤﻮ َن َوﻻَﺗُﻈْﻠَ ُﻤﻮ َن‬
you a loss

This means that you should not commit any excess on anybody and nobody should commit any excess on
you. Since there is no labor in interest, and only an interest on the capital is received, that is why only the
principal amount is allowed to be taken back. In “‫( ”ﺑﻴﻊ‬bai’a), since there is basic plus labor, therefore it is
permissible to take the basic along with the compensation for the labor, not more. This will work till the
whole economic system adopts the Quranic way, thereafter the entire responsibility for the necessities of
life will be on society (the state) and there would be no profit taking at all.

Therefore, where capital alone fetches an earning (without any labour) will not be permitted in an Islamic
ٰ
society. “‫”ﺭﺑﻮ‬ (riba) is only with capital and “‫( ”ﺑﻴﻊ‬bai’a) is capital plus labor. In “‫( ”ﺑﻴﻊ‬bai’a), the
compensation for labor can be earned.

“‫( ”ﺑﻴﻊ‬bai’a) also means mutual agreement {T}. According to the Quran, there is sort of trade or “‫”ﺑﻴﻊ‬
(bai’a) between a Momin and God:
Verily, Allah has traded their lives and ِِ ِ
9:111
possessions for janna (heaven). َ‫ﲔ أَﻧ ُﻔ َﺴ ُﻬ ْﻢ َوأ َْﻣ َﻮا َﳍُﻢ ﺑِﺄَ ﱠن َﳍُ ُﻢ اﳉَﻨﱠﺔ‬
َ ْ ‫إِ ﱠن اﻟﻠّﻪَ ا ْﺷﺘَـَﺮی ﻣ َﻦ اﻟْ ُﻤ ْﺆﻣﻨ‬

It is obvious from this that man is actually the owner of neither his wealth, nor his life. Both things are
only lent to him for safe-keeping. In return, he is granted heavenly bliss in this world as well as in the
Hereafter. The details are to be found in my book Nizaam-e-Raboobiyat.

In reality, this pact is between Man and the central authority of the system which manifests itself to
implement the laws of Allah in this world (initially with the Messenger and later on with other leaders
succeeding him). This is the pact which is committed at the time of accepting Islam, as it is mentioned in
surah Al-Mumtaneha:
‫ﮏ‬َ َ‫ﺎت ﻳـُﺒَﺎﻳِ ْﻌﻨ‬ ِ َ ‫ﻳﺎ أَﻳـﱡﻬﺎ اﻟﻨﱠﺒِﯽ إِذَا ﺟﺎﺋ‬
60:12 O Nabi, when Momin women come to you for this pact ُ َ‫ﮏ اﻟْ ُﻤ ْﺆﻣﻨ‬ َ ‫َ َ ﱡ‬

It is renewed when this system is in great difficulties and when the Momineen have to come out
fearlessly for battle. This was the same pact which the Momineen committed themselves to at Hudaibiya
and which has been mentioned in surah Al-Fateh in these words:
Those who make a pact with you actually are making a َ َ‫إِ ﱠن اﻟﱠ ِﺬﻳْ َﻦ ﻳـُﺒَﺎﻳِ ُﻌﻮﻧ‬
‫ﮏ إِﱠﳕَﺎ ﻳـُﺒَﺎﻳِ ُﻌﻮ َن اﻟﻠﱠﻪَ ﻳَ ُﺪ اﻟﻠﱠ ِﻪ ﻓَـ ْﻮ َق‬
48:10 pact with Allah, and apparently your hand is over theirs,
but actually it is the hand of Allah. ‫أَﻳْ ِﺪﻳْ ِﻬ ْﻢ‬

You see how a pact actually is made with Allah? The pact is in fact made with the system’s center, which
is based on the laws of Allah. This was the pact which was made in exchange for one’s life and
possessions, but when Deen (system of life) turned into religious Sufism, then “‫( ”ﺑﻴﻊ‬bai’a) became a
theory instead of a practical principle.

“‫( ”ﺍَﻟﺒِ ْﻴ َﻌۃ‬al-be’a) is the Knesset of the Jews or church of the Christians {T} as used in 22:40.

Latif-ul-lugha says that Knesset is the Jews’ place for prayer and “‫( ”ﺍَﻟﺒِ ْﻴ َﻌۃ‬al-be’a) is the prayer place of
the Christians.

According to Allama Iqbal:

Either continuous chanting towards emptiness of the sky � � � ‫� و�ِ ا�ك‬
Or continuous chanting while embracing the dust ‫� �ك � آ�ش � � و ��ت‬
That is the religion of strong men while they are lost in divine search. � ‫وہ ��ِ �دان �د آ�ہ و �ا‬
This is merely the religion of priests suited for those who have no ability of
progression. ‫� �� � و ��ت و �دات‬

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 B-Y-N ‫ﺏیﻥ‬
“ ُ‫( ”ﺍَ ْﻟﺒَﻴْﻦ‬al-bain): separation, parting, to be separate or to separate. Some linguists think that it holds the
contradictory meanings of both separating and meeting, but it is a weak argument. The right usage is
“‫( ”ﻓَﺼْ ٌﻞ‬faslun): to separate. Ibn Faris says this is what the word actually means.
“ ُ‫( ”ﺍَ ْﻟﺒِﻴْﻦ‬al-baino) is the distance between two pieces of land.
“‫( ”ﺑﺎ ُ ْﻧﻮﺍ ﺑَ ْﻴﻨًﺎ‬baanu baina): that they parted or got separated.
“‫ﯽ‬ ٌ ‫( ”ﺑَﺎﻥَ ﺍﻟ ﱠﺸ ْﻴ‬baanush shaiyi): the thing was cut off, parted away.
“ُ ‫ﺿ َﺮﺑَہُ ﻓَﺎَﺑَﺎﻥَ َﺭ ْﺍ َﺳہ‬
َ ” (zarabahu fa”abaana rasahu): “he hit him and separated his head from his shoulders”.
“‫ﻕ ﺑَﺎﺋِ ٌﻦ‬ ٌ َ‫( ”ﻁَﻼ‬talaq bainun) is the final divorce after which man and wife are separated {T}.

This is only a linguistic term, because according to the Quran “‫( ”ﻁﻼﻕ‬talaq) as divorce, is the ending off a
contract of “‫( ”ﻧﮑﺎﺡ‬nikah), meaning marriage. See heading (Te-L-Q).

“ َ‫( ”ﺑَ ْﻴﻦ‬baina): the center between two things {T}.

“ ُ‫( ”ﺍَ ْﻟﺒَﻴَﺎﻥ‬al-bayan): for something to makes its advent, to become clear, to appear.
“‫( ”ﺑَﻴﱠﻦَ ﺍﻟ ﱠﺸ َﺠ ُﺮ‬bayyanush shajar): leaves of a tree when they appear, like when buds etc. become evident.
“ ُ‫( ”ﺑَﻴﱠﻦَ ْﺍﻟﻘَﺮْ ﻥ‬bainul qaran): the horn appeared.

Muheet’s compiler says “‫ﺎﻥ‬ ٌ َ‫( ”ﺑَﻴ‬bayaan) is something with logic or reasoning which clarifies a matter. The
Quran uses “‫( ”ﺗَ َﺒﻴ ٌْﻦ‬tabyeen) against “‫( ” َﮐ ْﺘ ٌﻢ‬katam) in 3:186 and 2:159. “‫( ” َﮐ ْﺘ ٌﻢ‬katam): to hide something.
As such, “‫( ”ﺗَ ْﺒﻴِﻴ ٌْﻦ‬tabyeen) would mean to highlight something, make it evident. At another place this word
has been used against “‫( ”ﺍِ ْﺧﻔَﺎ ٌء‬ikhfaa) which means to hide, as in 5:15. At the same place, the Quran has
been called “‫( ” َﮐﺘَﺎﺏ ُﻣﺒَﻴ ٌْﻦ‬kitabun mubeen) which means the life format which makes the hidden truths
evident. It is also understood as the life’s manual which contains clear truths, which are not related to this
physical world and are beyond Man’s comprehension. They are revealed to the Messenger by God
through Revelation. To reveal the truth this way, is called “‫( ”ﺗَﺒِ ْﻴﺎ َ ٌﻥ‬tibyaan).

ٌ ‫( ”ﺑَﻴﱢﻨ‬bayyenaat) which means the truths He has manifested

That is why the Quranic truths are called “‫َﺎﺕ‬
Himself. If He had not disclosed them, then they would have remained hidden.

So far we have talked about the hidden truths which God has revealed to the Messenger through
Revelation. Now, let us look at the next stage.

There is only one way in which God reveals the truths and it is known as revelation. Revelation is
reserved for the Messenger only, but the human mind also gave birth to the concept of revelation from
Allah to others than Messenger and called it “‫( ”ﺍﻟﮩﺎﻡ‬ilhaam) or “‫( ”ﮐﺸﻒ‬kashaf). For details see heading
(L-He-M). The man can only benefit from the truths of “‫( ”ﮐﺸﻒ‬kashaf) or “‫( ”ﺍﻟﮩﺎﻡ‬ilham) on whom it
appears, and they cannot be transmitted.

The Quran says that this concept is wrong. “‫( ”ﮐﺸﻒ‬kashaf) from God means that the truths must be made
known to others. This “‫( ”ﮐﺸﻒ‬kashaf) is made from God through one individual (Messenger) to the
whole of the human race. Whoever gets these revelations, have a duty to ponder over them and relay them
to others.

This is the great truth that is mentioned in surah An-Nahal:

And We have revealed unto you this law of life so that ِ ‫ﲔ ﻟِﻠﻨ‬
‫ﱠﺎس َﻣﺎ ﻧـُﱢﺰَل إِﻟَﻴْ ِﻬ ْﻢ َوﻟَ َﻌﻠﱠ ُﻬ ْﻢ‬ ِ َ ْ‫َﻧﺰﻟْﻨَﺎ إِﻟَﻴ‬
َ ‫ﮏ اﻟ ﱢﺬ ْﮐَﺮ ﻟﺘُﺒَـ ﱢ‬ َ ‫َوأ‬
16:44 what has been revealed, you may reveal to the people so
that they may deliberate over it ‫ﻳـَﺘَـ َﻔ ﱠﮑُﺮو َن‬

In other words, the Quran has said that “Allah revealed this Book to His messenger “‫ﮏ‬ َ ‫( ”ﺍَ ْﻧﺰ َْﻟﻨَﺎ ﺍِﻟَ ْﻴ‬anzalna
َ ْ ُ
ilaik). But, in reality, this book has been revealed for all mankind “‫( ” َﻣﺎﻧ ِﺰ َﻝ ﺍِﻟ ْﻴ ِﻬ ْﻢ‬ma unzela ilaihium)
Therefore, it is the Messengers duty (not to keep it to him as was wrongly believed in the case of kashaf
and ilham), but to make it known to all mankind “‫ﺱ‬ ِ ّ ‫( ”ﻟِﺘُﺒَﻴﱢﻦَ ﻟَﻠﻨﺎ‬letubayyena lin naas), and to take it to them
“‫ﮏ‬ َ ‫ﻧﺰ َﻝ ﺇِﻟَ ْﻴ‬
َ ‫ﮏ ِﻣﻦ ﱠﺭ ﺑﱢ‬ ُ‫( ”ﺑَﻠﱢ ْﻎ َﻣﺎ ﺃ‬baligh ma unzela ilaika mir rabbik) (5:67). Fie upon those who hide it.
ِ

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Surah Al-Baqrah says:
Those who hide what we have openly or with guidance ‫ﺎت َوا ْﳍَُﺪی ِﻣﻦ‬ ِ َ‫إِ ﱠن اﻟﱠ ِﺬﻳﻦ ﻳﮑْﺘﻤﻮ َن ﻣﺎ أَﻧﺰﻟْﻨَﺎ ِﻣﻦ اﻟْﺒـﻴﱢـﻨ‬
َ َ َ َ ُُ َ َ ْ
revealed, after that We have made it known to all in the ِ ‫ُول‬ ِ َ‫ﱠﺎس ﻓِﯽ اﻟْ ِﮑﺘ‬
ِ ‫ﺑـَ ْﻌ ِﺪ َﻣﺎ ﺑـَﻴﱢـﻨﱠﺎﻩُ ﻟِﻠﻨ‬
2:159 ‫ک ﻳَ َﻠﻌﻨُـ ُﻬ ُﻢ اﻟﻠّ ُﻪ‬
َ َ ‫ﺎب أ‬
‫ء‬ ْ
Quran, they deserve God’s laana and laana of all those
who do laana. ‫اﻟﻼ ِﻋﻨُﻮ َن‬
‫َوﻳـَﻠْ َﻌﻨُـ ُﻬﻢ ﱠ‬
ُ

For the meaning of laana, see heading (L-Ain-N). It follows that:

But those people who gave this act up, and reformed, َ ِ‫َﺻﻠَ ُﺤﻮاْ َوﺑـَﻴﱠـﻨُﻮاْ ﻓَﺄ ُْوﻟَﺌ‬ ِ
‫ﻮب َﻋﻠَْﻴ ِﻬ ْﻢ‬
ُ ُ‫ﮏ أَﺗ‬ ْ ‫إِﻻَاﻟﱠﺬﻳْ َﻦ ﺗَﺎﺑُﻮاْ َوأ‬
2:160 and made evident or disclosed (whatever we had
revealed), these are the people who I return to ‫اب اﻟﱠﺮِﺣْﻴ ُﻢ‬
ُ ‫َوأَﻧَﺎ اﻟﺘﱠـ ﱠﻮ‬

The Book that was revealed to the Messenger (The Quran) was said to have the following characteristics.

16:89 We have revealed this Book to you to clarify all matters ‫ﺎب ﺗِْﺒـﻴَﺎﻧًﺎ ﻟﱢ ُﻜ ﱢﻞ َﺷ ْﻲ ٍء‬ ِ َ ‫وﻧـَﱠﺰﻟْﻨَﺎ ﻋﻠَﻴ‬
َ َ‫ﻚ اﻟْﻜﺘ‬َْ َ

In other words, all was revealed through Revelation, and nothing in this context was to remain hidden.

At another place, it is said:

This way God reveals His orders for the people so that ِ ‫ﲔ اﻟﻠّﻪُ آﻳَﺎﺗِِﻪ ﻟِﻠﻨ‬
‫ﱠﺎس ﻟَ َﻌﻠﱠ ُﻬ ْﻢ ﻳـَﺘﱠـ ُﻘﻮ َن‬ ِ
2:187
they may observe them. ُ ‫ﻚ ﻳـُﺒَـ ﱢ‬
َ ‫َﻛ َﺬﻟ‬

As such, this is the portrayal of the truth for all mankind:

3:138 This is a clarification for all humanity ِ ‫ٰﻫ َﺬا ﺑـَﻴَﺎ ٌن ﻟِﻠﻨ‬
‫ﱠﺎس‬

The Right and Wrong paths have both been made clear and distinct in it:
‫ﲔ‬ ِ
5:15 This is the completely clear and distinct book ٌْ ‫ﺎب ﱡﻣﺒَـ‬ ٌ َ‫ﮐﺘ‬
15:79 This is the completely clear and distinct path ‫ﲔ‬ٍ ْ ‫اَِﻣ ٍﺎم ُﻣﺒَـ‬

It is (a beacon of) light:

surely you received noor (light) from Allah and a clear ِ ِ ِ
5:15
Book ٌْ ِ‫ﺎب ﱡﻣﺒ‬
‫ﲔ‬ ٌ َ‫ﻗَ ْﺪ َﺟﺎءَ ُﮐ ْﻢ ﻣ َﻦ اﻟﻠّﻪ ﻧـُ ْﻮٌر ﱠوﮐﺘ‬

Light is not dependent on anything else to manifest itself. It is intrinsically, and anyone who uses his
intellect can illuminate other things with this light. It makes every other thing very clear, that is why it is
ِ ‫( ”ﺗَ ْﻔ‬tafseela kulli shjayi) in 12:111.
ْ ‫ﺼ ْﻴ َﻞ ُﮐ ﱢﻞ ﺷ‬
also called “‫َﯽ ٍء‬

ِ ‫( ”ﺗَ ْﻔ‬tafseel): in detail, to display clearly by separating everything. See heading (F-Sd-L).
“‫ﺼ ْﻴ َﻞ‬

This is the truth about the Quran which has been given to mankind by God, through His Messenger. At
the same time, He made it known as to what the Quranic method of “‫( ”ﺗَ ْﺒﻴِ ِﻴ ْﻦ‬tabyeen) or explaining is.

Surah Al-Anaam says:

In this manner, We repeat things so that they say that ‫ﺖ َوﻟِﻨُﺒَـﻴﱢـﻨَﻪُ ﻟَِﻘ ْﻮٍم‬ ِ ِ
َ ‫ف اﻵﻳَﺎت َوﻟﻴَـ ُﻘﻮﻟُﻮاْ َد َر ْﺳ‬
ُ ‫ﺼﱢﺮ‬ َ ِ‫َوَﮐ َﺬﻟ‬
َ ُ‫ﮏ ﻧ‬
6:105 you have clearly expostulated everything, and so that
We disclose them to those who use their knowledge ‫ﻳـَ ْﻌﻠَ ُﻤﻮ َن‬

In other words, the Quran can be understood with the help of deliberation and knowledge.

“‫( ”ﺍَ ْﻟﺒَﻴﱢﻨَۃ‬al-bayyinah): reasoning which can be felt logically {T}. The plural form is “‫َﺎﺕ‬
ٌ ‫( ”ﺑَﻴﱢﻨ‬bayyinaat).

The Quran mentions one characteristic of man as “ َ‫( ” َﻋﻠﱠ َﻤہُ ْﺍﻟﺒَﻴَﺎﻥ‬allamahul bayaan) in 55:3. This means that
God has endowed him with the ability to express his thoughts. In other words, Man has the ability to
communicate with others through his tongue or pen. This ability discriminates man from other animals,
and is a great tool when forming human civilization and evolving.

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“ َ‫( ”ﺑَ ْﻴﻦ‬bain): to be in between.
2:113 God decides between them ‫ﻓَﺎﻟﻠّﻪُ َْﳛ ُﮑ ُﻢ ﺑـَْﻴـﻨَـ ُﻬﻢ‬

For “‫( ”ﺑَ ْﻴﻦَ ﻳَ َﺪ ْﻳ ِہ‬baina yadeehi), see heading (Y-D-Y).

“‫( ”ﺍِ ْﺳﺘَﺒَﺎﻥَ ْﺍﻻَ ْﻣ ُﺮ‬istabanal amr): that the matter broke open, became detailed and clear.

The Quran says:

This is how we clarify the indications to the path of ِ ِ َ ِ‫ﺎت وﻟِﺘَﺴﺘَﺒ‬
ِ ِ
6:55
criminals or wrongdoers َ ‫ﻴﻞ اﻟْ ُﻤ ْﺠ ِﺮﻣ‬
‫ﲔ‬ ُ ‫ﲔ َﺳﺒ‬ ْ َ َ‫ﺼ ُﻞ اﻵﻳ‬
‫ﻚ ﻧ َﻔ ﱢ‬
َ ‫َوَﻛ َﺬﻟ‬

“‫َﯽ ٌء‬ ْ ‫( ”ﺗَﺒَﻴﱠﻦَ ﺍﻟﺸ‬tabayyenush shaiyi): that the thing became evident and distinct.
“‫( ”ﺗَﺒَﻴﱠ ْﻨﺘُ ٗہ‬tabayyantehu): that I opened it, made it evident and comprehended it, as used in 49:6.

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 T ‫ﺕ‬

21:57 Swear by Allah. ‫ﺗَﺎﻟﻠّ ِﻪ‬

Al-Sualibi writes in Fiqh-ul-Lugha that “‫( ”ﺗﺎء‬ta) is not used except with Allah's names.

ِ َ‫( ” ٰﻳﺂﺑ‬ya abat) appears several places in the Quran, and means “O my father”, as in 14:2. Here this letter
“‫ﺖ‬
has been used as “‫( ”ی‬yah). This is exclusive with “ab”.

Taboot ٌ ‫ﺗ َﺎ ﺑ ُ ْﻮ‬
‫ﺕ‬
ٌ ْ‫( ”ﺗَﺎﺑُﻮ‬taboot) means “box”, as in 20:39 {T}.
“‫ﺕ‬

Raghib says it also means “the heart” and “chest”.

Lissan-ul-Arab supports this opinion, as it has been used in 2:248. Accordingly, it would mean such a
heart which is full of peace and contentment and has the support of the universal forces (malaikah), so
that it stays stable.

Taloot was endowed with such a heart, and if figurative meanings are not attributed to this word, then it
would mean the coffin which the Bible mentions.

Some think that it has come from “ ٌ‫( ”ﺗَﺎﺏ‬tab). See heading (T-W-B).

T-B-B ‫ﺕﺏﺏ‬
“ ‫( ”ﺍﻟﺘﱠﺐﱡ‬at-tub): loss.
“ ُ‫( ”ﺍَﻟﺘﱠﺒَﺎﺏ‬at-tabaabo), “ ُ‫( ”ﺍﻟﺘﱠﺒِﻴْﺐ‬at-tabeebo), “ ُ‫( ”ﺍﻟﺘﱠ ْﺘ ِﺒﻴْﺐ‬at-tatbeebo): loss, annihilation and destruction {T}.

Surah Hoodh says:

ٍ ‫وﻫ ْﻢ َﻏﻴْـﺮ ﺗَـْﺘﺒِْﻴ‬
‫ﺐ‬
11:101 it only increased their loss (increased their destruction) َ ُ ‫َوَﻣﺎ َز ُاد‬

Surah Al-Momin says:

40:37 And whatever Firoun planned, was nothing else then destruction ٍ ‫وﻣﺎ َﮐْﻴ ُﺪ ﻓِﺮ َﻋﻮ َن إِﱠﻻ ﻓِﯽ ﺗَـﺒ‬
‫ﺎب‬َ ْ ْ ْ ََ

“ً ‫( ”ﺗَﺐﱠ ﻓُﻼَﻧﺎ‬tubba fulana): he killed that man.

“‫( ”ﺍَ ْﺳﺘَﺘَﺐﱠ ﺍﻟ ﱠﺮ ُﺟ ُﻞ‬istatabbar rajal): the man became weak and old, became unable {T}.
“ ‫( ”ﺍَﻟﺘﱠﺎﺏﱡ‬at-taab): old and weak man, camel or donkey whose back has become bent, which makes him/it
unable to work {T}.

The Quran says:

111:1 Abu Lahab's both hands were destroyed and he too was annihilated ‫ﺐ‬ ٍ َ‫ﺖ ﻳَ َﺪا أَﺑِﯽ َﳍ‬
‫ﺐ َوﺗَ ﱠ‬ ْ ‫ﺗَـﺒﱠ‬
ْ
He was himself destroyed and the system due to which he opposed Allah’s system was destroyed as well.
He became unable to oppose, was destroyed, and encountered great loss. In Raghib's words, "was in
continuous loss".

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 T-B-R ‫ﺕﺏﺭ‬
“‫( ”ﺍﻟﺘﱢ ْﺒ ُﺮ‬at-tibr): gold. Some say this word is also used for silver as well as gold, especially if they are in
ore form and not purified.

“‫( ”ﺍﻟﺘﱠ ْﺒ ُﺮ‬at-tabr): to break, to annihilate {T}. Ibn Faris has recorded these two meanings for this word as
well.

25:39 We turned them into pieces, annihilated them, and destroyed them. ً‫َوُﮐ ّﻼً ﺗَـﺒﱠـ ْﺮﻧَﺎ ﺗَـْﺘﺒِ ْﲑا‬

“ً‫( ”ﺗَﺒَﺎﺭﺍ‬tabara): annihilation as used in 71:28.

“‫( ” َﻣﺘَﺒﱠ ٌﺮ‬mutabbar): annihilated, destroyed, and turned to pieces (all as adjectives) in 7:139.

T-B-Ain ‫ﺕﺏﻉ‬
“‫( ”ﺗَﺒِ َﻊ‬ta’beh): to walk behind, follow.
“‫( ”ﺑَﻘَ َﺮﺓٌ ُﻣ ْﺘﺒِ ٌﻊ‬baqaratun mutbeh): a cow which has its calf walking behind it (following it), and the
following calf is called “‫( ”ﺗَﺒِ ْﻴ ٌﻊ‬tabeeh).
“‫( ”ﺍَﻟﺘﱠﺒَ ُﻊ‬at-tabah): those who follow. It is the plural of “‫( ”ﺗَﺎﺑِ ٌﻊ‬taabeh).
“‫( ”ﺍَ ْﺗﺒَ ْﻌﺘُﮩُ ْﻢ‬atba'tum): I followed him, he had gone ahead but I caught upwith him {T}.

َ ‫( ” َﻋ‬asi) or mutiny in 14:36. As such, “‫( ”ﺍِﺗﱢﺒَﺎ ٌﻉ‬ittebah):

The Quran has used “‫( ”ﺗَﺒِ َﻊ‬tabeh) against “‫ﺼﯽ‬
loyalty towards Allah’s laws. It means to follow His laws. Against this is the person who reverts.

3:134 And whoever turns on his heels ‫ﺐ َﻋﻠَ َﯽ َﻋ ِﻘﺒَـْﻴ ِﻪ‬ ِ

ْ ‫َوَﻣﻦ ﻳَﻨ َﻘﻠ‬

Deen is a collective system, therefore the laws of Allah will not be obeyed individually or selectively, but
obeisance will be subject to the whole system. This system was first formulated by, our Messenger, and
therefore the obedience to Allah's laws was through obedience to him, as stated in 7:157. After him, the
system moved ahead, and the obedience of the Caliphs (the four Caliphs who came after him) took the
same place. That is why the Quran has instructed not to revert to old ways after the death of Messenger,
but continue obeying. See 3:143.

Note that “‫( ”ﺍﺗﺒﺎﻉ‬itbah) and “‫( ”ﺍﻁﺎﻋﺖ‬ita'a) have a minor difference, like to follow and to obey. Definitely
“‫( ”ﺍﻁﺎﻋﺖ‬ita'a) means following as well as obedience, which is done for the sake of the mentor, but it
does have a connotation of an order or moral requirement. “‫( ”ﺍﺗﺒﺎﻉ‬itbah), on the other hand, is following
at one’s own will due to love, or attraction, but not due to some order or requirement.

“‫( ”ﺍَﻟﺘﱠﺎﺑِ ُﻊ‬at-tabeh) or “‫( ”ﺍَﻟﺘﱠﺒِ ْﻴ ُﻊ‬at-tabeeh): a servant {T}. The plural of “‫( ”ﺗَﺎﺑِ ٌﻊ‬tabeh) is “ َ‫( ”ﺍﻟﺘﱠﺎﺑِ ِﻌ ْﻴﻦ‬at-tab’een)
as used in 24:31. However, the meaning of “ً‫( ”ﺗَ ِﺒﻴْﻌﺎ‬tabeeaa) in 17:69 is of prosecutor in a case, or one who
questions, somebody who demands your answers (for payment of your debt).

Surah Ash-shura uses the word “‫( ”ﺍَﺗﱢﺒَﺎ ٌﻉ‬ittebah), which means to bring out a procession. In other words, to
put the victorious sorcerers in front, and take them in a procession, as in 26:40.

“‫( ”ﺗَﺒَ ٌﻊ‬Taba'): to talk about a second thing in relation to the first. For incidents to occur continuously, one
after another {T}. “‫( ”ﺍﻟّﺘُﺒﻊ‬at-tooba) was the title of the kings of Yemen, because they ascended the throne
in a continuous line {T}.

The Quran mentions the nation of Tubbah in 50:14. This has been detailed in a separate heading. See
heading Tubbah.

The Kitab-il-Ashqaq mentions the meaning of “‫( ”ﺍَﻟﺘﱡﺒﱠ ُﻊ‬at-tubba) as shade, perhaps because a shade moves
along with the relative source of light.

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 Tubb’a ٌ‫ﺗ ُ ﺒ ﱠ ﻊ‬
Surah Qaf says:
ِ
50:14
The fellowship of al-ayka and the nation of Tubb’a, all
َ ‫ﺎب ْاﻷَﻳْ َﮑﺔ َوﻗَـ ْﻮُم ﺗُـﺒﱠ ٍﻊ ُﮐ ﱞﻞ َﮐ ﱠﺬ‬
‫ب اﻟﱡﺮ ُﺳ َﻞ‬ ُ ‫َﺻ َﺤ‬
ْ ‫َوأ‬
denied our Messengers.

At another place it is said with reference to the Quresh tribe:

44:37 Are they any better than the nation of Tubb’a? ‫أ َُﻫ ْﻢ َﺧْﻴـٌﺮ أ َْم ﻗَـ ْﻮُم ﺗُـﺒﱠ ٍﻊ‬

In Suleman’s tale, it is said that in eastern Yemen, the nation of Saba ruled. One branch of this nation, the
Himyar was settled in western Yemen. When the Romans destroyed the economy of Saba, the economy
of Himyar started to boom, and they became a wealthy and powerful nation. At first the people there
were star worshippers, like the people of Saba, but later they became Jews. One of the kings of this
dynasty adopted the title of Tubb’a, which means Sultan.

When during the time of king Zunawas, Christians started preaching Christianity, he became very angry.
He attacked the centre of Christianity, which was Najraan. The citizens of this city resisted at first but
succumbed later. Zunawas’s bias reached its peak and turned to barbarism. Anyone who refused to accept
Judaism was thrown into big pits of fire.

This army of Zunawas has been mentioned in the Quran (85:4-9) as “‫( ”ﺃَﺻْ َﺤﺎﺏُ ْﺍﻷُ ْﺧﺪُﻭ ِﺩ‬ashabul ukhood), or
the people of Ukhdood, and condemned this oppression by them. This is because the purpose of the
Quran is to stop oppression, regardless who perpetrates it against whom.

T-J-R ‫ﺕﺝﺭ‬
“ٌ ‫( ”ﺗِ َﺠﺎ َﺭﺓ‬tijarah): professional trade which includes buying and selling.
Raghib says “ٌ ‫( ”ﺗَ َﺠﺎ َﺭﺓ‬tijarah): to employ the principal (amount) for making a profit.
Muheet says the word also means the goods which are traded.
“‫( ”ﺗَﺎ ِﺟ ٌﺮ‬tajir) is a professional buyer and seller. The Arabs also used to call one who sold wine as “‫”ﺗَﺎ ِﺟ ٌﺮ‬
(tajir). Figuratively, “ٌ‫( ”ﺗَ َﺠﺎ َﺭﺓ‬tijarah) is also cleverness or expertise (in something), and an expert is a
“‫( ”ﺗَﺎ ِﺟ ٌﺮ‬tajir) {M}.

The Quran says:

2:16 their buying and selling made them no profit ‫ﻓَ َﻤﺎ َرِﲝَﺖ ﱢﲡَ َﺎرﺗـُ ُﻬ ْﻢ‬

This means that their adoption of the wrong path as against the right one brought them no gain.
The Quran has equated Imaan (Islam) with “ٌ‫( ”ﺗَ َﺠﺎ َﺭﺓ‬tijarah), or a sort of trading in which a sort of buying
and selling takes place.

Surah At-Tauba says:

‫ﲔ أَﻧ ُﻔ َﺴ ُﻬ ْﻢ َوأ َْﻣ َﻮا َﳍُﻢ ﺑِﺄَ ﱠن َﳍُ ُﻢ‬ ِِ ِ
verily Allah has bought the lives and possessions of the َ ْ ‫إِ ﱠن اﻟﻠّﻪَ ا ْﺷﺘَـَﺮی ﻣ َﻦ اﻟْ ُﻤ ْﺆﻣﻨ‬
9:111
momineens and endowed them with janna in return: َ‫اﳉَﻨﱠﺔ‬

In this trading, the momineen hand over their lives and possessions for a society that observes Allah’s
laws, and in turn that society provides them with a life fit for paradise in this world (and they get janna in
the life of Hereafter as well)

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This is the sort of trading about which it is mentioned in another verse:
O group of momineen! Would you like me to tell you ‫ﻨﺠ ْﻴ ُﮑﻢ ﱢﻣﻦ‬ ِ ُ‫ﻳﺎ أَﻳـﱡﻬﺎ اﻟﱠ ِﺬﻳﻦ آَﻣﻨﻮا ﻫﻞ أَدﻟﱡ ُﮑﻢ ﻋﻠَﯽ ِﲡﺎرةٍ ﺗ‬
ْ َ َ َ ْ ُ ْ َ َُ َ ْ َ َ
about a trade which will deliver you from a painful ِ ‫اب أَﻟِﻴ ٍﻢ ﺗُـﺆِﻣﻨﻮ َن ﺑِﺎﻟﻠﱠ ِﻪ ورﺳﻮﻟِِﻪ وُﲡ‬
‫ﻞ‬ِ ‫ﺎﻫ ُﺪو َن ﻓِ ْﯽ َﺳﺒِْﻴ‬ َ َ ُ ََ ُ ْ ْ ٍ ‫َﻋ َﺬ‬
punishment? That trade is for you to have faith in
Allah and his Rusool. And struggle in the way of ‫اﻟﻠﱠ ِﻪ ﺑِﺄ َْﻣ َﻮاﻟِ ُﮑ ْﻢ َوأَﻧ ُﻔ ِﺴ ُﮑ ْﻢ ذَﻟِ ُﮑ ْﻢ َﺧْﻴـٌﺮ ﻟﱠ ُﮑ ْﻢ إِن ُﮐﻨﺘُ ْﻢ‬
61:10-11
Allah with your lives and possessions. If you employ ‫ﺗَـ ْﻌﻠَ ُﻤﻮ َن‬
knowledge and insight, you will know how beneficial
this trade is for you. The benefits of this trade are
more beneficial than ordinary trade

Also see 26:11

As to how much profit can be taken from buying and selling, is mentioned under the heading (B-Y-Ain).
The principle being that only remuneration for labor can be taken. No profit can be received on capital.
This will apply to barter as well as trade. With this principle in mind, the following verse’s meaning can
be understood:
Don’t gobble up on each other’s wealth in a wrong ‫ﺎﻃ ِﻞ إِﻻَأَن ﺗَ ُﮑﻮ َن ِﲡَ َﺎرةً َﻋﻦ‬
ِ ‫ﻻَﺗَﺄْ ُﮐﻠُﻮاْ أَﻣﻮاﻟَ ُﮑﻢ ﺑـﻴـﻨَ ُﮑﻢ ﺑِﺎﻟْﺒ‬
َ ْ َْ ْ َ ْ
4:29
way, excepting in trade with mutual agreement ‫اض ﱢﻣﻨ ُﮑﻢ‬ ٍ ‫ﺗَـَﺮ‬

These days mutual agreement is taken to mean to demand as much profit as you would like from the
customer and ask him to buy a thing if he can afford it. Then, if he still buys, it means that he is ready to
pay as much profit as demanded. This is self-deception. The customer is forced by his need to pay the
shopkeeper’s demanded price. For the difference between barter (bai) and trade (tijarah) see heading (B-
Y-Ain). The above mentioned situation cannot be called “‫ﺽ ﱢﻣﻨ ُﮑﻢ‬ٍ ‫( ”ﺗِ َﺠﺎ َﺭﺓً َﻋﻦ ﺗَ َﺮﺍ‬tijaratan un tarazin
minkum). If the profit is return of one’s labor only, and is fixed by the society, then every customer will
gladly pay it. That will be a mutual willingness.

The Quran says:

4:29 don’t degrade each other ‫َوﻻَﺗَـ ْﻘﺘُـﻠُﻮاْ أَﻧ ُﻔ َﺴ ُﮑﻢ‬

This means to not degrade one’s own people. To benefit from another’s need is like killing or degrading
your own people. To demand just the compensation for labor is a practice described as:
2:279 neither are you oppressed nor are you the oppressor ‫ﻻَﺗَﻈْﻠِ ُﻤﻮ َن َوﻻَﺗُﻈْﻠَ ُﻤﻮن‬

Trading in a society should be to fulfill each other’s needs, not to annihilate others. If trade stands in the
way of Quranic unchangeable values, then destruction will follow as the result of it. 9:24.

T-H-T ‫ﺕﺡﺕ‬
ُ ْ‫( ”ﺗَﺤ‬tahat) is the opposite of “‫ﻕ‬
“‫ﺖ‬ ُ ْ‫( ”ﻓَﻮ‬fauq) which means over/above. So the meaning of this word is
“below”

2:25 below which streams are flowing ‫َْﲡ ِﺮ ْی ِﻣﻦ َْﲢ َﺘﻬﺎ اﻷَﻧْـ َﻬ ُﺎر‬

ُ ْ‫( ”ﺍَﻟﺘﱡﺤُﻮ‬at-tahut) is the plural of “‫ﺖ‬

“‫ﺕ‬ ُ ْ‫( ”ﺗَﺤ‬tahat) and means people of the lower strata.

Raghib says that “‫ﺖ‬ ُ ْ‫( ”ﺗَﺤ‬tahat) doesn’t mean the underside of a thing, but something which is below that
thing. In this context “‫( ”ﺍَ ْﺳﻔَ ُﻞ‬asfal) shall be the underside of that thing. This means that when something is
below another thing it is “‫ﺖ‬ ُ ْ‫( ”ﺗَﺤ‬tahat), but the underside of that thing is “‫( ”ﺍَ ْﺳﻔَ ُﻞ‬asfal).

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 T-R-B ‫ﺕﺭﺏ‬
“ ُ‫( ”ﺍَﻟﺘﱠﺮْ ﺏ‬at-tarb) or “ ُ‫( ”ﻟﺘﱡﺮْ ﺏ‬at-turab): the soil, ground, earth, dirt. As the words “ ٌ‫( ” َﻋﻠَ ْﻴ ِہ ﺗُ َﺮﺍﺏ‬alaihi turab)
has been used in 2:264. The plural form is “ٌ‫( ”ﺍَ ْﺗ ِﺮﺑَۃ‬aribah) as well as “‫ﺎﻥ‬ ٌ َ‫( ”ﺗَﺮْ ﺑ‬tirbaan)

“ٌ‫( ” َﻣ ْﺘ َﺮﺑَۃ‬matrabah): poverty, or starvation.

“‫( ” َﺫﺍ َﻣ ْﺘ َﺮﺑَ ٍۃ‬za matrabah): to be covered with dust, needy, in misery as used in 90:16 {T}.
“‫ﺕ‬ ٌ ْ‫( ” َﺟ َﻤﻞ ﺗَ َﺮﺑُﻮ‬jamalan taraboot): obedient as a pet or trained camel {T}
“ ُ‫( ”ﺍَﻟﺘﱠ َﺮﺍﺋِﺐ‬at-traaib) has been translated to ribs in 86:6.

“ ُ‫( ”ﺍَﻟﺘﱢﺮْ ﺏ‬at-tirb): being of the same age. Plural is “‫( ”ﺍَ ْﺗ َﺮﺍﺏ‬at-traab).

Ibn Turab says it means of being the same age and contemporary, and those are its basic meanings. It
also means friend, beloved and companion.

Describing the Jannah, the Quran mention words like “ً ‫( ” َﻋﺮُﺑﺎ ً ﺍَ ْﺗ َﺮﺍﺑﺎ‬ooroban at raban) in 56:37 and “ ‫ﺐ‬
َ ‫َﮐ َﻮﺍ ِﻋ‬
ً‫( ”ﺍَ ْﺗ َﺮﺍﺑﺎ‬kwaiba atraba) in 78:33. These words are generally translated as wives of the same age, but it
means companions which are homogenous in habits and hobbies which are cut from the same fabric.

“ً ‫( ”ﺍَ ْﺗﺮﺍﺑﺎ‬at-raaba) is the adjective of “‫ﺐ‬

َ ‫( ” َﮐ َﻮﺍ ِﻋ‬kwaib) and “ً‫( ” ُﻋﺮُﺑﺎ‬oroban), thus it would mean such
women who are of the same bent of mind. In other words, there will be no emotions of envy, or
strangeness between them but agreement of thought etc. It can also mean mutual agreement between
husband and wife. Hence the meaning is of such women who would have similar opinions and thoughts
as their husbands. What sort of relationship it would be between them in the hereafter is beyond our
comprehension, but in this world we all know how a household can be turned into a blissful heaven if
husband and wife are in agreement. See 2:231. But since “ ٌ‫( ”ﺍَ ْﺗ َﺮﺍﺏ‬atraab) also means similar people and
contemporaries, that is why there is an element of egalitarianism and equality in it as well. See heading
(Z-W-J).

T-R-F ‫ﺕﺭﻑ‬
“‫( ”ﺍﻟﺘُﺮْ ﻓَۃ‬at-turfah): the bliss of being plentiful, in abundance, delightful meal, a good thing {T}.
“ َ‫( ”ﺗ َِﺮﻑ‬taarif): he became bountiful and happy. He got the luxuries of life.
“ َ‫( ”ﺍَ ْﺗﺮَﻑ‬at-ruff): made him happy.
“ ُ‫( ”ﺍَ ْﻟ ُﻤ ْﺘ َﺮﻑ‬al-mutraf): he who is living a life of luxury and is pursuing the road to pleasure and
temptations, someone who is drunk with happiness and plentiful. Some think that it means a rich man,
who with his wealth becomes a leader, and whatever he does is not challenged. It can also be used for a
man who does what he pleases, and there is nobody to admonish him {T}, or he who due to excess of
wealth, becomes mutinous.

The plural is “ َ‫( ” ُﻣ ْﺘ َﺮﻓُﻮْ ﻥ‬mutrafoon) and “ َ‫( ” ُﻣ ْﺘ َﺮﻓِ ْﻴﻦ‬mutrafeen).

“‫( ”ﺍَ ْﺗ َﺮﻑَ ﻓَ َﻼ ٌﻥ‬atraf falan): he became mutinous and kept on disobeying.

“ َ‫( ” ُﻣ ْﺘ َﺮﻓَ ْﻴﻦ‬mutrafeen) is an important term in the Quran. The Quran has said it is usual that whenever
someone from Allah called people to the right path, then the “‫( ” ُﻣ ْﺘ َﺮﻓِﻴْﻦ‬mutrafeen) of the nation strongly
opposed him. These are the people who thrive on others’ labor and rule them as well. It is obvious that
such people have no place in Allah’s system. That is why they always oppose this system.

The Quran says:

We have never sent anyone to warn a society, where the ‫ﻮﻫﺎ إِﻧﱠﺎ ِﲟَﺎ‬ ِ ‫وﻣﺎ أَرﺳﻠْﻨﺎ ﻓِﯽ ﻗَـﺮﻳ ٍﺔ ﱢﻣﻦ ﻧ‬
َ َ‫ﱠﺬﻳْ ٍﺮ إِﱠﻻ ﻗ‬
َ ُ‫ﺎل ُﻣْﺘـَﺮﻓ‬ َْ ْ َ َ ْ َ َ
34:33 mutrafeen did not say that “we oppose this message that
you have brought”
‫أ ُْرِﺳﻠْﺘُﻢ ﺑِِﻪ َﮐﺎﻓُِﺮو َن‬

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The following verse explains who these mutrafeen are:

They used to say “we have abundance of wealth and

34:34
progeny, so who can touch us?” ً‫َوﻗَﺎﻟُﻮا َْﳓ ُﻦ أَ ْﮐﺜَـُﺮ أ َْﻣ َﻮاﻻً َوأ َْوَﻻدا‬

This is the same group which these days are called the capitalist group, and which acquires power on the
basis of its wealth. This includes the religious leaders who do not do any work themselves but thrive on
the earnings of others and rule the very same people. The Quran says that this group too is in the forefront
of opposition to Allah’s system and instigates people by saying that “see this revolutionary (Rusool), he
opposes the religion that your forefathers maintained” 34:43, 43:23. These are all mutrafeen and Quran
has called them mankind’s worst enemies.

T-R-K ‫ﺕ ﺭک‬
“‫ک‬ٌ ْ‫( ”ﺗَﺮ‬tarkun) is to let go, to throw, also to insert, to empty.
“‫( ”ﺗ َِﺮ َﮐۃُ ﺍﻟ ﱠﺮ ُﺟ ِﻞ‬terakut ul rijuli) is the assets a person leaves behind after death.
“‫( ”ﺗ َِﺮ ْﻳ َﮑۃ‬tareekatunh) is a woman whom nobody marries. It also means an egg-shell, from which the
chick has hatched out {T}.
“‫ﮏ‬ ُ ‫( ”ﺍَﻟﺘﱠ ِﺮ ْﻳ‬al-tareeku) is a bunch which has been stripped of all its fruit or eaten up {T}.

Some maintain it to mean abandoning a job, regardless if it is done intentionally or unwillingly. It

includes both scenarios. Hence it means to abandon a job one was conducting, or to become careful from
doing it. To avoid it, is “‫ک‬
َ ‫( ”ﺗ ََﺮ‬tarka) as well. Hence Ibn Faris says that a garden where its keeper does
not pay attention to it, and avoid its maintenance, is called “‫ﮏ‬ ُ ‫( ”ﺍَﻟﺘﱠ ِﺮ ْﻳ‬at-tareek). But the work that is
abandoned because of one’s weakness of not being able to do it cannot be called “‫ک‬ ٌ ْ‫( ”ﺗَﺮ‬tarkun)
according to Muheet.

“‫ک‬َ ‫( ”ﺗَ َﺮ‬taraka) is also used instead of “‫( ” َﺟ َﻌ َﻞ‬ja’la). This means “to give it a shape”.
“ُ‫( ”ﺗَﺎ َﺭ َﮐہ‬taarakahu) is to keep the matter in the state that it was in before {T, L}.

It also means to give a matter a state of permanence, for example as given in the following verse:
37:78 We have kept the discussion open for the next generation ‫َوﺗَـَﺮْﮐﻨَﺎ َﻋﻠَْﻴ ِﻪ ﻓِ ْﯽ ْاﻵ ِﺧ ِﺮﻳْ َﻦ‬
This means that it has been given continuity.

T-S-Ain ‫ﺕﺱﻉ‬
“‫( ”ﺗِ ْﺴ َﻌۃُ ِﺭ َﺟﺎ ٍﻝ‬tisatun rijaalin): nine men.
“‫( ”ﺗِ ْﺴ ُﻊ ﻧِ ْﺴ َﻮ ٍﺓ‬tisu’ niswatin): nine women.
“‫( ”ﺗِ ْﺴ ُﻊ ﺁﻳﺎﺕ‬tisu’ aayaatin): nine signs (27:12).
“‫( ”ﺗِ ْﺴ َﻌۃَ َﻋ َﺸ َﺮ‬tisa’tah a’shara): nineteen (overseers) (74-30).
“ً‫( ”ﺗِ ْﺴ ٌﻊ َﻭﺗِ ْﺴﻌُﻮﻥَ ﻧَ ْﻌ َﺠۃ‬tis’u wa ts’ona ja’jah): “ninety nine sheep” (38:23).

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 T-Ain-S ‫ﺕﻉ ﺱ‬
Ibn Faris has stated its fundamental meaning to be “to turn”.

“‫ْﺲ‬َ ‫( ”ﺍَﻟﺘﱠﻌ‬at-ta’su): to fall flat on one’s face and be incapable of getting up. It also means to stagger, death,
to be degraded and deterioration.
“‫ﷲ‬ ّ ُ‫( ”ﺗَ َﻌ َﺴہ‬ta a’saullah): Allah destroyed them.
“ ٌ‫( ”ﻓَﮩُ َﻮ َﻣ ْﺘﻌُﻮْ ﺱ‬fahuwa matu’sun): hence he was destroyed.
“‫( ”ﺗَﻌْﺴﺎًﻟَ ٗہ‬ta’saan lahu): to curse someone {T}.

The Quran says:

47:8
the people who opted to reject and to rebel, for them there is death ‫َواﻟﱠ ِﺬﻳْ َﻦ َﮐ َﻔُﺮوا ﻓَـﺘَـ ْﻌﺴﺎً ﱠﳍُ ْﻢ‬
and destruction, disgrace and adversity

T-F-Th ‫ﺕﻑﺙ‬
“‫ﺚ‬ُ َ‫( ”ﺍَﻟﺘﱠﻔ‬al-tafthu) Taj-Ul-Uroos, has stated with reference to other dictionaries, that this word does not
appear in the poetry of the pre-Islamic era. Hence its literal meaning cannot be given. In commentaries
though, “‫ﺚ‬ ٌ َ‫( ”ﺗَﻔ‬tafathun) is given as, ‘shaving of one’s head’, ‘rami (casting stones)’ and ‘animal
sacrifice’ rituals of the Hajj {T, R}.

Muheet said that “‫ﺚ‬ ُ َ‫( ”ﺍﻟِﺘﱠﻔ‬al-tafthu) does not only mean dishevelling, but also confusion and anxiety.
Ibn Abbas said that “‫ﺚ‬ ٌ َ‫( ”ﺗَﻔ‬tafathun) stands for all the rituals of Hajj. He includes the cutting or shaving
off the hair, trimming the moustache or the hair of the armpit in the meaning of this word.

Thus Quran says:

22:29 then it is required that they should complete their tafath ‫ﻀﻮا ﺗَـ َﻔﺜَـ ُﻬ ْﻢ‬
ُ ‫ﰒُﱠ ﻟْﻴَـ ْﻘ‬

“‫ﺚ‬ُ َ‫( ”ﺗِﻔَﺚ ﻟ ﱠﺮ ُﺟ ُﻞ ﻳَ ْﺘﻔ‬tafitha al rijaalu yutfathu) is when a person stops grooming his hair, thus the hair
become dishevelled and disturbed {M}. As given above, the Quran states in verse 22:29 “then it is
required that they should complete their tafath”. If this is limited to the activities of Hajj, then it would
mean the grooming of hair only. But if the metaphoric meanings are taken, then it would mean to
consider the ways to remove the traumas and troubles of the whole community.

The Hajj is the universal gathering to consider the solution of removing traumas and troubles of the
community. See heading (H-L-Q) for the details of shaving head during Hajj.

T-Q-N ‫ﺕﻕﻥ‬
“ ُ‫( ”ﺍَﻟﺘﱢ ْﻘﻦ‬al-tiqnu) is a skilled person {T, M}. It means all the expertise necessary to establish an economic
system; the thing that helps to solve an issue; an example is of the expertise in mineralogy; anything that
may help in correcting something {T}.

Ibn Faris gives these fundamental meanings:

- To strengthen some thing
- Sticky black soil.

“ً‫( ”ﺍَ ْﺗﻔَﻦَ ْﺍﻻَ ْﻣ َﺮﺍِ ْﺗﻘَﺎﻧﺎ‬at-taqan al amra itqaa nan): To firmly establish an issue {T, M}.

The Quran states in relation to Allah:

27:88 He has created everything absolutely proper and firmly ‫ﳽ ٍء‬ � ُ ‫�أﺗْﻘَ َﻦ‬
َْ ‫ﰻ‬

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In Quran, wherein by describing the attributes of God, the true concept of His is revealed. At the same
time it establishes the fact that individuals, nations, society or a system that follows Allah’s laws, will
develop the same attributes within the limits of its humanness.

For example:
27:88 It is Allah’s attribute that He has created everything perfect ‫ﺻﻨْ َﻊ اﻟﻠﱠ ِﻪ اﻟﱠ ِﺬ ْی أَﺗْـ َﻘ َﻦ ُﮐ ﱠﻞ َﺷ ْﯽ ٍء‬
ُ

It is to show that everything the community of believers produces will be as near perfect. It will have
neither slack nor wrinkles in it, and it will not be weak or incomplete. In the scheme of nature it is
vehemently asserted, as is in verse 67:3

you will not find lack of proper proportion in the creation of ٍ ‫ﮐﻪ ﱠﻣﺎ ﺗَـﺮی ﻓِﯽ ﺧ ْﻠ ِﻖ اﻟﱠﺮ ْﲪ ِﻦ ِﻣﻦ ﺗَـ َﻔﺎو‬
‫ت‬
67:3 ُ َ َ ْ َ
Rahman, the most merciful

Similarly one will have the assurance of perfection and balance in things established by the believers.

Hence, it can be deduced from this as to how much the above group would be the cause of peaceful and
satisfactory coexistence for humanity. This is just one of the aspects of Allah’s attributes. Imagine the
condition of a nation that possesses such attributes of Allah!

Tilka َ ْ‫ﺗ ِﻠ‬

‫ﮏ‬
“‫( ”ﺗِ ْﻠ َﮑﺎ‬tilka) is used for something distant, ‘that’. It is a feminine form.
For details see heading “‫( ”ﺫﺍ‬zaa).

T-L-L ‫ﺕﻝﻝ‬
The fundamental meaning of “‫( ”ﺗَ ﱞﻞ‬tallu) is the land that is considerably higher than the surroundings.
“‫ﺏ‬ِ ‫( ”ﺍَﻟﺘﱠﻞﱡ ِﻣﻦَ ﺍﻟﺘﱡ َﺮﺍ‬al-latllu min turaab) is a mound of dirt.
“‫( ”ﺍﻟﺘﱠ ﱡﻞ‬at-tallo): a pillow or mattress. It also means to spread or to put down on the mound. It may be from
“‫( ”ﺗَﻠِ ْﻴ ٌﻞ‬talilun) which means the neck and cheeks. Hence it would mean, to drop someone on the neck and
the face.
“‫( ”ﺗَﻠﱠ ٗہ‬tallahu), “‫( ”ﻳَﺘِﻠﱡ ٗہ‬yatilluhu) and “ًّ‫( ”ﺗَﻼ‬tallan): that he has thrown someone down.
“‫( ”ﻗَﻮْ ٌﻡ ﺗَﻠﱠﯽ‬qoum-un talla) is a nation that has been thrown down.
“‫( ”ﺗَﻞ‬tallu), “ ‫( ”ﻳَﺘِﻞﱡ‬yatllu) is to be thrown down, to fall down, to fall.
“ُ‫( ”ﺍَﻟﺘﱠﻠﱠۃ‬at-tallatuh) is to fall, to put down (once).
“ ‫( ”ﺍَ ْﻟ ِﻤﺘَﻞﱡ‬al-mitalu) is the place for the above; or the spear with which someone is put down.
“‫( ”ﺍَﻟﺘﱡﻠﱠﯽ‬allutla) is the slaughtered goat {T, M, R}

In Quran is given:
37:108 he put him down on his side (on his temple) ِ ْ ِ‫وﺗَـﻠﱠﻪ ﻟِﻠْ َﺠﺒ‬
‫ﲔ‬ َ

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 T-L-W ‫ﺕﻝﻭ‬
“‫( ”ﺗَﻠَﻮْ ﺗُہ‬talutuhu), “‫( ”ﺗَﻠَ ْﻴﺘُ ٗہ‬talaituhu): that I followed him.
“‫( ”ﺍَ ْﺗﻠَ ْﻴﺘُ ٗہ ﺍِﻳ ٗﱠﺎﻩ‬atlaituhu iyyaahu): that I made him follow in his footsteps.
“‫( ”ﺗَﻠُ ﱞﻮ‬taloowan) is the person who always follows.
“‫( ”ﺍَﻟﺘﱢ ْﻠ ُﻮ‬attiloo) is a thing that follows another, for example, the young animal that follows its mother.
“ُ ‫ﺖ ﺍﻟﻨﱠﺎﻗَۃ‬ ِ َ‫( ”ﺍَ ْﺗﻠ‬atlati an naaqatih) is the baby camel that follows its mother.
“‫ﺎﺕ‬ُ َ‫( ”ﺍَﻟﺘﱠ َﻮﺍﻟِ ْﯽ ﻭ ﺍﻟﺘﱠﺎﻟِﻴ‬at-tawaalee wat taaliyaatu): the back parts.
“‫( ”ﺍَﻟﺘﱠﻠِﻴﱠۃ‬at-taleeyatuh) and “ُ‫( ”ﺍﻟﺘﱡﻼَ َﻭﺓ‬at-tulaawatuh) is the remaining unpaid portion of a debt.

Raghib states that “‫( ”ﺗﻼﻭﺓ‬tilaawatunh): to follow in the footsteps or to obey. This could be in a physical
sense or in the sense of obedience to somebody.

“‫( ”ﺗ ََﻼ‬tala) means to follow somebody in a way that nobody else comes in between. This sometimes
occurs physically and sometimes means to follow in spirit. In this meaning the root of the word is “‫”ﺗُﻠُ ﱞﻮ‬
(tuluwwun) or “‫( ”ﺗِ ْﻠ ٌﻮ‬watilwu). When it means to read or deliberate then its root is “ٌ‫( ”ﺗِ َﻼ َﻭﺓ‬tilawah).

The example of following physically is of the Moon:

61:2 the moon follows the Sun and benefits from its light ‫َواﻟْ َﻘ َﻤ ِﺮ اِذَاﺗَـ ٰﻠ َﻬﺎ‬

“‫( ”ﺗَﺘ ﱠَﻼﻩُ ﺗَﺘﱠﻠِﻴَﺎ‬talaalahu tatallian): he followed behind him.

“‫ْﺖ َﺣﻘﱢ ْﯽ‬ ُ ‫( ”ﺗَﺘَﻠﱠﻴ‬tatalliyatu haqqyi): I followed him and extracted my full dues from him {T, M}

For the obedience of divine laws, it is mandated to ‘study’ the Quran. According to Raghib, “ٌ‫”ﺗَﻼَ َﻭﺓ‬
(tilaawa) is especially meant for the obedience of Divine Scriptures. In order to obey these laws, it is
essential firstly to understand the given instructions in them. Hence this too is termed as “ٌ‫( ”ﺗَﻼَ َﻭﺓ‬tilaawa),
but it is a particularized form of “ٌ ‫( ”ﻗَ ِﺮﺃﺓ‬qiraa a) (to read). However “ٌ ‫( ”ﻗَﺮﺃﺓ‬qiraa) is inclusive of “‫”ﺗﻼﻭﺓ‬
(tilaawa) (to obey, but not the other way round). Therefore, “‫( ”ﺗﻼﻭﺓ‬tilawa) as reading of the Quran,
means to study it in order to follow its instructions (not merely to recite it).

“ُ‫( ”ﺗَﻼَﻩ‬talaahu) also means “he has been set free”, in a way that he then follows behind (Ibn Faris).

In The Quran is given:

َ ِ‫ﺎب ﻳـَْﺘـﻠُﻮﻧَﻪُ َﺣ ﱠﻖ ﺗِﻼََوﺗِِﻪ أ ُْوﻟَﺌ‬ ِ ِ
Those who have been given this book, they read ‫ﮏ‬ ُ َ‫اﻟﱠﺬﻳْ َﻦ آﺗَـﻴْـﻨ‬
َ َ‫ﺎﻫ ُﻢ اﻟْﮑﺘ‬
2:121 (tilaawath) it in a honest way, and these are the people
who have trust in the book ‫ﻳـُ ْﺆِﻣﻨُﻮ َن ﺑِِﻪ‬

Therefore, obviously it can only mean to obey the book, because it has been said that ‘these people have
trust in the book’. If it had meant as merely to recite, then even non-believers read Quran. Hence Quran’s
tilaawa is to obey it’s given instructions. It is read, so that it can be understood and it can then be obeyed.
Otherwise it would be a futile exercise just to recite it. The Quran said that a Momin is one who follows it
implicitly.

In Quran, it is given with reference to the Messenger:

3:163 he presents Allah’s laws to the community ‫ﻳـَْﺘـﻠُﻮ َﻋﻠَْﻴ ِﻬ ْﻢ آﻳَﺎﺗِِﻪ‬

It says that he simultaneously provided the resources, for the development of their potentials. See heading
(Z-K-W).

It is apparent then, when it is asked to read the Quran, that Allah’s system of laws should be demonstrably
implemented so that it’s tangible and constructive outcomes are obvious. Therefore it is self-deception to
think that just by reciting the Quran, its purpose is fulfilled. Hence it is imperative to read and understand
and then to act on its teaching. Otherwise just reciting it is futile.

The Quran says in surah As-Saffah:

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37:3 the community that obeys the Quran ِ ‫ﻓَﺎﻟﺘﱠﺎﻟِﻴ‬
ً‫ﺎت ِذ ْﮐﺮا‬َ

In surah Al-Baqarah, of the charge against the Jews is that:

These people follow the Shaitan (the enemy of Allah’s
ِ ‫ﲔ َﻋﻠَﯽ ﻣ ْﻠ‬ ِ
2:102 way) who has spread falsehood against the kingdom of ‫ﮏ ُﺳﻠَْﻴ َﻤﺎ َن‬ ُ ُ ْ ‫َواﺗﱠـﺒَـ ُﻌﻮاْ َﻣﺎ ﺗَـْﺘـﻠُﻮاْ اﻟﺸﱠﻴَﺎﻃ‬
Solomon

If one wishes to know, what false tales have been spread by the enemies of bani Israil’s divine
Messengers, and how the Jews have propagated these tales as divine revelations, then one should read the
Old Testament of the Bible. Therein are such falsehoods against these Messengers that any self-respecting
person would not like to know.

T-M-M ‫ﺕﻡﻡ‬
“‫( ”ﺗَ َﻤﺎ ُﻡ ﺍﻟ ﱠﺸﻴْﯽ ِء‬tamamush-shaiyi): something that adds to the completion of a thing.

Ibn Faris gives its fundamental meaning as ‘complete’.

Some maintain that “‫( ”ﺗَ َﻤﺎ ٌﻡ‬tamaamun) and “‫( ” َﮐ َﻤﺎ ٌﻝ‬kamaalun) are synonymous, but others maintain that
“‫( ”ﺗَ َﻤﺎ ٌﻡ‬tamaamun) is to contribute towards the completion of a thing and “‫( ” َﮐ َﻤﺎ ٌﻝ‬kamaalun) is the finite
limit to which a thing has developed, or to accomplish the purpose for which a thing was made. For
example “‫ﻖ‬ ِ ْ‫( ” َﺭ ُﺟ ٌﻞ ﺗَﺎ ﱡﻡ ْﺍﻟﺨَﻠ‬rajulun taamul khalqi) means “such a man who has no constitutional defects”.

“‫ﻖ‬ِ ْ‫( ”ﮐﺎ َ ِﻣ ُﻞ ْﺍﻟﺨَﻠ‬kaamilun khalqi): something that has attained the maximum perfection and beauty.
So, it goes a step further than “‫( ”ﺗَ َﻤﺎ ٌﻡ‬tamaamun) {T}.
“‫ﯽ‬ ٌ ‫( ”ﺗَ ﱠﻢ ﺍﻟ ﱠﺸ ْﻴ‬tamma al shaiyi): the thing is complete.
“‫( ”ﺗَ ﱠﻢ َﻋﻠَ ْﻴ ِہ‬tamma alaihi): the person remained steadfast.
“‫( ”ﺃَﺗَ ﱠﻢ ﺍﻟ ﱠﺸ ْﯽ َء‬at tammash-shaiyi): he completed the thing {T}.

It is given in Quran:
When the Creator gave the resources for Ibrahim to develop himself, he ِ ِ
2:124 with his steadfastness and persistence, achieved it to its fullest extent
ُ‫َوإِذ اﺑْـﺘَـﻠَﯽ إِﺑْـَﺮاﻫْﻴ َﻢ َر ﺑﱡﻪ‬
ٍ ‫ﺑِ َﮑﻠِﻤ‬
‫ﺎت ﻓَﺄََﲤﱠُﻬ ﱠﻦ‬
and proved that he had no shortcomings left in him what so ever َ

In Surah Al-Maidah is given:

Now We have established your authority and control to its fullest
‫ﺖ‬ ِ
extent, that is to say that there was no rebellious power left to oppose ُ ‫ﺖ ﻟَ ُﮑ ْﻢ دﻳْـﻨَ ُﮑ ْﻢ َواَْﲤَ ْﻤ‬ُ ْ‫اَﻟْﻴَـ ْﻮَم اَ ْﮐ َﻤﻠ‬
5:3
you and your life system was fully developed, and whatever ‫َﻋﻠَْﻴ ُﮑ ْﻢ ﻧِ ْﻌ َﻤﺘِ ْﯽ‬
shortcomings were there, We removed them

This means that the opponents who were at loggerheads with the Messenger for years have been made to
surrender. Though Deen (the system of Allah) had made progress even after the Messenger’s death. If
Deen is taken to mean the way of Islam, then the meaning could be the completion of the deen which
reached its zenith in the Quran.

In Surah Al-Ana’m it is given:

ً‫ﮏ ِﺻ ْﺪﻗﺎً ﱠو َﻋ ْﺪﻻ‬
َ ‫ﺖ َرﺑﱢ‬ ِ ‫وَﲤﱠ‬
Whatever was left to be implemented of Allah’s laws, was done with ُ ‫ﺖ َﮐﻠ َﻤ‬ ْ َ
6:116
truth and balance and so there is none to make any changes in it ‫ﱢل ﻟِ َﮑﻠَ ٰﻤﺘِ ِﻪ‬
َ َ‫ﻻَُﻣﺒ‬
‫ﺪ‬

Thus the Code (ad-Deen) was completed so there is no need to add to the divine laws or make any
change, then there is no reason for a new messenger to come.

“‫( ” ُﻣﺘِ ﱞﻢ‬mutimmun): “the one who completes a thing (61:8).

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 Tannaur ‫ﺗ َ ﻨ ﱡ ْﻮ ٌﺭ‬
“‫( ”ﺍَﻟﺘﱠﻨﱡﻮْ ُﺭ‬at-tannawarun), some say that its root is “‫( ”ﻧَﺎ ٌﺭ‬naarun). See (N-W-R). But some maintain that
this word is Persian. The Arabs have Arabised it. One of its meanings is the same as in Urdu, which is of
the oven (tandoor) for baking bread. But “‫( ”ﺍَﻟﺘﱠﻨﱡﻮْ ُﺭ‬tannuwaru) is also the pond where water collects in a
valley, and hence, all such places from where water springs. It also means a raised and high ground {T,
M, Lataif-ul-Lugha}.

The Quran mentions this word with reference to Noah’s flood. It has been used in 11:40 to define the
place in the valley where the water collected. That is to say, it rained so heavily that the rainwater formed
a flood.

T-W-B ‫ﺕﻭﺏ‬
َ ‫( ”ﺗ‬taaba), “‫( ”ﺗَﻮْ ﺑًﺎ‬tawban), “ً‫( ”ﺗَﻮْ ﺑۃ‬towbatan), “‫( ” َﻣﺘَﺎﺑًﺎ‬mataaban): all these words include the sense of
“‫َﺎﺏ‬
returning {T}. An example is as if you are walking on the path (of life) and come to a crossroad, so you
take a turn. After some distance you realize that you have taken a wrong turn, so to get back on the right
path you have to return to the crossroad where you went wrong. This action of turning back is called
“ٌ‫( ”ﺗَﻮْ ﺑَۃ‬towbah).

It is obvious that you have to walk back to the spot from where you made the error. If you stand there all
your life lamenting as to why you took the wrong turn, it would not be “ٌ‫( ”ﺗَﻮْ ﺑَۃ‬towbah). Hence “ٌ‫”ﺗَﻮْ ﺑَۃ‬
(towbah) is the action one takes to ‘undo’ the wrong that one did in the first place. This then corrects the
ill effects of the error.

“ُ‫َﺎﺏ َﻋ ْﻨہ‬
َ ‫( ”ﺗ‬taaba a’nhu) and “ُ‫( ” َﻣ ْﻨہ‬minhu): that, one has realized ones error and stopped following on the
wrong path and then started on the right path. “ٌ‫( ”ﺗَﻮْ ﺑَۃ‬towbah) comprises of the three elements, firstly the
realization of one’s error, secondly to stop continuing with the error and turn back and finally to follow
the right way. Such a person is called “ ٌ‫( ”ﺗَﺎﺋِﺐ‬taaibun) {T}.

Therefore Quran says:

ِ ْ ‫اِ ﱠن‬
ِ ‫ﺎت ﻳ ْﺬ ِﻫﱭ اﻟ ﱠﺴﻴﱢ ٰﺎ‬
‫ت‬
11:114 righteous actions have the reaction to eliminate the ill effects َ ْ ُ َ‫اﳊَ َﺴﻨ‬

This is “ً‫( ”ﺗَﻮْ ﺑۃ‬towbah). It is important to understand a particular point here. If one robs other’s right, but
after sometime realizes the error and repents, then the right thing to do is to restore the person’s right and
make a vow that one will not rob other’s right again.

The second example is, if you have some liquor, and after some time you realize that in Islam it is
forbidden, the “‫( ”ﺗﻮﺑہ‬tauba) in this case would be for you to repent and never ever touch liquor again.

In the first related example, when you took the wrong turn, the right path had left you when you realized
your mistake and reverted to the right path. The right path too, which had turned away from you, (as it
were) was available again. Moreover, when you took one step toward it, it took two steps toward you.
Two because one was the wrong step which you retracted and the second was the step you took towards
it. This is known as “‫َﺎﺏ َﻋﻠَ ْﻴ ِہ‬
َ ‫( ”ﺗ‬taaba alaih), and one who does this is called “ ٌ‫( ”ﺗَ ﱠﻮﺍﺏ‬tawwab).

The Quran says the following with regards to Allah:

110:3 He is returning ً‫اَﻧﱠﻪُ َﮐﺎ َن ﺗَـ ﱠﻮاﺑﺎ‬

While the following words are regarding the people:

2:222 Indeed Allah prefer those who do tauba ‫ﲔ‬ ‫اِ ﱠن اﻟﻠّﻪَ ُِﳛ ﱡ‬
َ ْ ِ‫ﺐ اﻟﺘﱠـ ﱠﻮاﺑ‬

This means when man turns away from non-divine systems and adopts the laws of Allah, then this system
with all its happy results turn toward man.

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That is why in 3:127 this word is used against “ ٌ‫( ” َﻋ َﺬﺍﺏ‬azaab). Also in 9:106 its meaning is that if a man
sins or commits a crime then he is not distanced from life's happiness forever. Whenever he reverts to
Allah's laws, they will jump towards him. That is, everyone has a chance to retract. That is why every
nation has a chance for renaissance.

In a nation's life, this moment comes when life anew becomes impossible. See heading (H-L-K). This is
however possible only if there is a chance that man will do good deeds. When the time to act ends, so
does the time to retract. Retraction is not possible in state of Jahannum.

To understand the difference between “‫( ”ﺗﻮﺑہ‬tauba) and “‫( ”ﺍﺳﺘﻐﻔﺎﺭ‬isteghfaar), see heading (Gh-F-R).

Lataiful Lugha says “‫( ”ﺗﻮﺑہ‬tauba) is repentance at previous faults, while “‫( ”ﺍﺳﺘﻐﻔﺎﺭ‬istegfaar) is shunning
future sins.

ُ ْ‫( ”ﺍَﻟﺘﱠﺎﺑُﻮ‬at-taboot): box, or trunk, because the things taken out of it are also put back {T}. In this sense
“‫ﺕ‬
also see heading (Taboot).

T-W-R ‫ﺕﻭﺭ‬
“‫( ”ﺍَﻟﺘﱠﻮْ ُﺭ‬taur): to flow, to be issued, envoy, be ambassador.
“ُ ‫( ”ﺍَﻟﺘﱠﻮْ َﺭﺓ‬at-taurah) is a slave girl who keeps on coming and going (flitting in and out) among her lovers.
“ُ‫( ”ﺍَﻟﺘﱠﺎ َﺭﺓ‬at-tarah): time, status.
“‫ﺮی‬ ٰ ‫( ” ِﺟﺎْﺗُ ٗہ ﺗَﺎ َﺭﺓً ﺍُ ْﺧ‬je'tohu taratun ukhra): I went to him twice.
ٗ ‫( ”ﺍَﺗ‬atarah): he defeated him repeatedly.
“‫َﺎﺭﻩ‬
“‫( ”ﺍَﻟﺘﱠﺎﺋِ ُﺮ‬at-taa-iro): tired but still engaged in work {T}.

Surah Taaha says:

20:55 we will raise you for a second time ْ ‫ُﳔْ ِﺮ ُﺟ ُﮑ ْﻢ ﺗَ َﺎرةً أ‬
‫ُﺧَﺮی‬

Raghib says this is with reference to “‫( ”ﺗَﺎ َﺭ ْﺍﻟﺠُﺮْ ُﺡ‬Taral jurah) which means for a wound to heal.
It means to flow, continue, and to be engaged in work despite being tired. Considering these meanings,
imagine how meaningful this word “ً‫( ”ﺗَﺎ َﺭﺓ‬taratan) is for us. Life is continuous, only conditions keep
ٰ ‫( ”ﺗَﺎ َﺭﺓً ﺍُ ْﺧ‬taratan ukhra) is.
changing. This is what “‫ﺮی‬

Taurah ُ ‫ﺍ َ ﻟ ﺘ ّ ْﻮ َﺭ ﺍ ﺓ‬

ٌ ْ‫( ” َﻭﺭ‬wari) which means to light up {T}. See heading

Some say that this word has been derived from “‫ی‬
(W-R-Y).

But the correct view word is the same as Muheet has explained. Muheet says that this is the Arabised
ٌ ‫( ”ﺗَﻮْ َﺭ‬taurat) i.e.
form of the Hebrew word, meaning way of life (shariat) and orders. The plural is “‫ﺍﺕ‬
orders and ways.

It is generally thought that Taurah is the name of the book which was revealed to Mosa, but the Quran
does not say specifically that Moosa's book was named Taurah. About Taurah it has said that it was
revealed after Ibrahim (3:64) and after Yaqoob (3:92), but before Isa (Jesus) (5:46).

It was celestial guidance for the Jews and contained Allah's laws (5:43). The scholars of the Jews used to
adjudicate on its basis (5:44). This makes it clear that Taurah is the collection of books that were
revealed to the Messengers of Bani Israel and were revealed before Isa. This collection is what they call
the Old Testament which consists of thirty nine documents, and each document is named with reference
to its Messenger. Isfaarey Musa (Books of Moses) are included in them

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The Quran calls them 'Suhafey Musa' or Moses' books (87:19), and also 'Kitaabey Musa (46:14).
According to the practice at that time, these books were written on tablets (7:145).

The New Testament contains thirty nine books but some other books have been referred to which are not
in this collection. At least eleven such books can be counted. This shows that the collection is not
complete.

“Asfaarey Musa” is linked to Musa (Moses) but it contains matters about his death and after. This means
that at least some part of the book was added later.

Research has not yet determined as to when the New Testament was completed and who were the
compilers. But this is known that at one time they had become extinct i.e. when in 6 B.C Babylon's king
Bakht Naser (Nebuchadnezzar) destroyed Jerusalem (see heading Bani Israel). He had burnt the Torah to
ashes. When the Jews returned again to Baitul Muqaddus (Temple of Solomon) they looked for their lost
Book. As such Azra Nabi (Messenger Ezra) compiled the first five books as a historian but it is not
known when Azra Nabi himself had come to Jerusalem. It is commonly believed that he compiled the
books in 444 A.D.

As to how the compilation and editing etc. was done, Azra’s own words are quoted:

“The second or next day a voice called me and said: Azra, open your mouth and drink what I give you
to drink. So I opened my mouth. Then he sent me a goblet. It was filled with water but its color was
fiery. I took it and drank. When I drank it, my chest became insightful and understanding and my soul
made my memory strong. When I then spoke, I did not stop for forty days and the writers continued to
write. They used to write the whole day and used to eat only at night. And I used to dictate to them the
whole day. In 40 days they wrote down 204 books” (Book of Azra 2:14, 44:34:38)

This statement needs no explanation, but the only thing that can be added to it, is that Jerusalem was
destroyed in 578 A.D. and Azra dictated these books in 444 A.D, which is about one hundred and fifty
years later. Obviously Azra had not seen these books and had memorized them from somewhere. That is
why he didn’t have the memorized books rewritten, but dictated new books. Then also, according to Azra
himself, he had dictated 204 books but now it is believed that he dictated only five books (which are
called Isfarey Musa).

After Azra, Nahmyiah Nabi (Messenger Nehemiah) had some other books compiled, but in 168 B.C the
Greek king of Antakia, Antonious again destroyed Jerusalem and destroyed their Holy Books. Then due
to the courage and diligence of Yahuda Maqabi, they were compiled once again. But in 70 B.C. the
Roman general Titus destroyed Baitul Muqaddas in such a way that the Jews could not settle there again.
He took the Holy Books with him. Then the Jew scholars recompiled them from memory.

It was not only the celestial and earthly events destroyed those books. They were also deliberately
tampered with. As such, the famous Christian historian, Renan writes in his book “Life of Jesus”:

“During the time near to Christ, many important changes were made in the Torah. Completely new
books were compiled, and these were supposed to contain the real sharia (ways) of Moses, although
they were different in spirit to the old books” (page 40).

Besides this, the Jews came up with another thought. They said that wahi (Revelation ) was of two types.
One was Torah Shabaktub (in book form) and the other Torah Shibulfaa (not in book form). The Jewish
scholars also collected the traditions and gave it the respect of Torah. This collection is called Mishna.

Then the explanatory (exegetical) books (tafseerat) of this book were collected, which were called
Jamrah. Both are called Talmud. There are two Talmuds: one is Syrian, the other is Babylonian. Both
are considered to be celestial and both were compiled in the fifth century.

Besides this, the Jews also believe in “insightful knowledge”. The books on this are called “safrim
janosiyam” (the books of hidden treasures).

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Let us now turn to the Torah’s language:

The ancient language of the Jews was Hebrew. Upon returning from Babylon their language turned to
Aramaic, but none of their books was either in Hebrew or Aramaic. All their books the world knows
about are in the Greek language. Isfaarey Moosa were translated from Greek to Hebrew. This Greek
volume was in the library of Alexandria which the Romans burnt down in 394 A.D.

St. Jerome published the famous Roman translation of these works known as the Vulgate. It is not known
which volume was translated by St. Jerome.

The copies of the Torah, which are currently circulated in the world, differ in that the first volume was
printed in 1488, its second edition which was arranged in 1750 differed in about 12,000 points. This
second edition is now considered as the Torah. (Old Testament).

To know about the differences of Jewish scholars and Christian researchers about the current Torah, see
the first chapter i.e. Zohrul Fisaad of my book Meraj Insaniysat.

This is the brief description of the Torah which the Jews present as their celestial book and about which
fourteen hundred years ago the Quran had said, had been badly mutilated by them.

When the Quran says one must believe in the former celestial books, it only means that one accepts that
Messengers of yesteryears also used to receive Revelation. It is not demanded that you believe in the
books which the Jews and the Christians (People of the Book) call celestial books today. As to how the
Quran certifies these books, see (S-D-Q).

T-Y-N ‫ﺕیﻥ‬
“ ُ‫( ”ﺍَﻟﺘﱢﻴْﻦ‬at-teen): fig, or the fig tree. It is also the name of a mountain, just like “‫( ” َﺯ ْﻳﺘُﻮْ ٌﻥ‬Zaitoon), which is
also the name of a hill {T, R}.
“ ُ‫( ”ﺍَﻟﺘﱢﻴْﻦ‬at-teen) is the place where Noah began his preaching (invitation). Similarly “‫( ” َﺯ ْﻳﺘُﻮْ ٌﻥ‬Zaitoon) is
the place where Jesus began his preaching.

The Quran has used the names of these places (teen, zaitoon, toor seena, and Mekkah) as witnesses
(95:1) to indicate that the struggle between good and bad is not something new, but has been continuing
since time immemorial. Wherever the celestial message was delivered, the “‫ ”ﻣﺘﺮﻓﻴﻦ‬mutrafeen opposed it.
Whether the invitation was from Noah at (at-teen) or Jesus at (zaitoon), or Moses at (at-toor), or
Muhammed at (al-baladul amen, meaning Mecca), all were opposed in the same way.

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 T-Y-He ‫ﺕیﻫ‬
“ٌ ‫( ”ﺍَﺭْ ﺽٌ ﺗَ ْﻴۃ‬arzun teah): the land where there are no dunes, nor mountains, no landmarks. Hence a
traveller gets lost and worried
“‫ﺽ‬ ِ ْ‫( ”ﺗَﺎَﻩَ ﻳَﺘِ ْﻴہُ ﻓَﯽ ْﺍﻷَﺭ‬ta’ah yateeho fil ard): lose the way and roam around worried and harried:

“ٌ‫( ” َﺭ ُﺟ ٌﻞ ﺗَﺎﺋِہ‬rojulun taayiah): a wandering traveller {T}. This has led to “َ‫( ”ﺗَﺎَﻩ‬ta’a’aha), or “ُ‫( ”ﻳَﺘِ ْﻴہ‬yateehu)
which means to be surprised. These are its basic meanings, according to Ibn Faris.

“ُ‫( ”ﺗَﺎَﻩَ ﻳَﺘِ ْﻴہ‬ta’aha yateeho): to pride oneself {T}.

“ُ‫( ”ﺍﻟﺘﱢ ْﻴہ‬at-tiyahu), “ُ‫( ”ﺍَ ْﻟﺘﱠﻮْ ﻩ‬at-tauhu): point of surprise {R}.

About the Bani Israel, it is said:

5:26 they will wander around (for forty years) ِ ‫ﻳَﺘِْﻴـ ُﻬﻮ َن ﻓِﯽ ْاﻻَْر‬
‫ض‬

This condition is met by the nations that find ways to avoid Allah’s laws and which proffers different
arguments about it. That nation wanders around in the journey of life and it doesn’t find a way out (like
the Muslims of today).

Th-B-Th ‫ﺙﺏﺕ‬
“ َ‫( ”ﺛَﺒَﺖ‬thabath): to be stable, to remain in one state.
“‫ْﺖ ِﻣﻦَ ْﺍﻟ َﺨﻴْﻞ‬ ُ ‫( ”ﺍَﻟﺜﱠﺒ‬thabot minal khail) is a horse which keeps running at the same speed.
“‫ﺎﺕ‬ ‫ﱢ‬
ُ َ‫( ”ﺍَﻟﺜﺒ‬al-sibat) is the strap to which a camel is tied. The camel which is tied to this strap, is called
“‫ﺖ‬ ُ َ‫( ”ﺍَ ْﻟ ُﻤ ْﺜﺒ‬al-musbath) {T}

Ibn Faris says it means the perpetuation of a thing.

In surah Ar-Ra’ad, “‫ﺎﺕ‬ ٌ َ‫( ”ﺍِ ْﺛﺒ‬isbaath) has appeared against “‫( ” َﻣﺤْ ٌﻮ‬mahwu) which means to wipe out
(13:39). Surah Ibrahim uses “‫ﺖ‬ ُ َ‫( ”ﻳُﺜَﺒ‬yusabbith) against “‫ﻀ ﱡﻞ‬
ِ ُ‫( ”ﻳ‬yazil). Ergo, it means something that does
not go waste and produces some result. Something which is not wiped out, but does not leave its place
and stays stable.
“‫ﺖ‬ُ ِ‫( ”ﺍَ ْﻟﻘُﻮْ ُﻝ ﺍﻟﺜﱠﺎﺑ‬al-qaulus sabith) is used in 14:27 for a stable concept of life
“‫ﺖ‬ ٌ ِ‫( ”ﺍَﺻْ ﻠُﻬَﺎ ﺛَﺎﺑ‬asloha sabith) is used in 14:24 for a tree with roots embedded strongly. Against it, there is a
tree “‫ﺍﺭ‬ ِ ْ‫ﻕ ْﺍﻻَﺭ‬
ٍ ‫ﺽ َﻣﺎﻟَﮩَﺎ َﻣ ْﻦ ﻗَ َﺮ‬ ْ ‫ ”ﺍُﺟْ ﺘُﺜﱠ‬14:26, which is uprooted easily and has no stability.
ِ ْ‫ﺖ َﻣ ْﻦ ﻓَﻮ‬

Surah An-Nahal uses “‫ﺕ‬ ٌ ْ‫( ”ﺛُﺒُﻮ‬subuth) against “‫( ”ﺗ َِﺰ ﱠﻝ‬tazil), meaning not to waver and staying put.
Surah Bani Israel uses it against “ ُ‫( ”ﺗَﺮْ ﮐَﻦ‬tarkana) which is not to bend even a little, and not to lean at all.
It is in 8:11 as “‫( ” َﻭﻳُﺜَﺒﱢﺖَ ﺑِ ٖہ ْﺍﻻَ ْﻗﺪَﺍ َﻡ‬wa subeta behil aqdaam).

Surah An-Nisa says:

4:66 more strong in giving stability ً‫َواَ َﺷ ﱠﺪﺗَـﺜْﺒِْﻴﺘﺎ‬

ٌ َ‫( ”ﺩَﺍ ٌء ﺛُﺒ‬da-un sabat) is a disease which leaves a man immobile {T, M, R}.
“‫ﺎﺕ‬
In this context, “ َ‫( ”ﺍَ ْﺛﺒَﺖ‬asbat): to imprison someone in a way as to make him immobile
Surah Al-Infaal says “‫ک‬ َ ‫( ”ﻟِﻴ ُْﺜﺒِﺘُﻮ‬liyus betooka) in 8:30, which also has the same meaning.

The characteristic of the group of Momineen is that t is adamant on the God given concept of life and acts
according to it, so that it gains so much strength that it can be shaken by no other force from its place.

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 Th-B-R ‫ﺙﺏﺭ‬
“‫( ”ﺍَﻟﺜﱠ ْﺒ ُﺮ‬as-sabar): to stop (someone from something), or to prevent.
“‫ک ﻋ َْﻦ ٰﮨﺬﺍ‬ َ ‫( ” َﻣﺎﺛَﺒَ َﺮ‬ma sabarak un haaza): somewhere, something stopped him {T, M, R}

Ibn Faris says “ُ‫( ”ﺍَﻟﺜﱠ ْﺒ َﺮﺓ‬sabarah) is soil which is like lime.

“‫( ”ﺍَﻟﺜﱠ ْﺒ ُﺮ‬as-sabr) is unrequited and unsuccessful, to be deprived of happiness.

As such “‫( ”ﺍَ ْﻟ ُﻤﺜَﺒﱠ ُﺮ‬al-musabbar) is a person who has been found guilty and has been sentenced, and thus is
deprived of freedom {T}.
“‫( ”ﺍُ ْﻟ َﻤ ْﺜﺒَ ُﺮ‬al-musabbir) is the place where camels are slaughtered. In this context “‫( ”ﺍَﻟﺜﱡﺒُﻮْ ُﺭ‬as-saboor):
annihilation and continuous destruction {T, M. R}.

25:13 they will call out to annihilation َ ِ‫َد َﻋ ْﻮا ُﻫﻨَﺎﻟ‬

‫ﮏ ﺛـُﺒُـ ْﻮًرا‬

Here “‫( ”ﺍَﻟﺜﱡﺒُﻮْ ُﺭ‬masboor): unsuccessful and unrequited, annihilated, idiotic, deprived {T, M, R}.

‫ﮏ ﻳَﺎ ﻓِْﺮ َﻋ ْﻮ ُن َﻣﺜْﺒُـ ْﻮًرا‬ ِ

25:102 O Pharaoh, I notice that you lack intelligence َ ‫اﻧﱢﯽ َﻻَﻇُﻨﱡ‬

“‫( ”ﺛَﺒَ َﺮﻓُ َﻼ ٌﻥ‬sabar falanun): a man was killed, or his development was curtailed. According to the Quran,
both mean the same. See heading (J-H-M).

Th-B-Te ‫ﺙﺏﻁ‬
“‫( ”ﺛَﺒَﻄَ ٗہ َﻋ ِﻦ ْﺍﻻَ ْﻣ ِﺮ‬tabatah unil amrhe): prevented (from doing something) and engaged in another work.

The Quran says:

9:46 so they were stopped ‫ﻓَـﺜَﺒﱠﻄَ ُﻬ ْﻢ‬

“ٌ‫( ”ﺗ َْﺜﺒِﻴْﻂ‬tasbeet): to stop someone from what he was doing. Some say it means to intervene between man
and his intent
“ُ‫( ”ﺍَﻟﺜﱠﺒِﻂ‬as-sabito): someone who is lazy, incompetent and weak in his work. He who acts (moves) rather
late {T, M}.

Th-B-Y ‫ﺙﺏی‬
“ُ‫( ”ﺍَﻟﺘﱠ ْﺜﺒِﻴَۃ‬at-tasbiah) is used for the following:
- to collect a heap
- to be adamant at something and be consistent
- to praise one’s tribe again and again
- to narrate the various high points
- to reform something and add to it
- to complete
- to respect.
- for a man to follow his father’s traits
- to collect the good and the bad.
- to criticize and condemn a lot

“‫ْﺖ ﺍﻟ َﻤﺎ َﻝ‬ُ ‫( ”ﺛَﺒﱠﻴ‬sabbaitul maal): I deposited the wealth

“‫ﯽ‬ َ
ٌ ّ‫( ” َﻣﺎ ٌﻝ ُﻣﺜﺒ‬maalun musabba): the collected wealth
“‫( ”ﺍَﻟﺜﱠﺒِ ﱡﯽ‬as-sabi-o): he who praises people very much
“ُ‫( ”ﺍَﻟﺜﱡﺒَۃ‬as-soobah): the central part of a small pool, a group of people, a group of horse riders
“‫ﺕ‬ٍ ‫ﺕ ْﺍﻟ َﺨ ْﻴ ُﻞ ﺛُﺒَﺎ‬
ِ ‫( ” َﺟﺎ َء‬ja’atil khailo subat): the horses came in batches.

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Researchers say that it was actually “ٌ‫( ”ﺛُﺒَۃ‬sabwah), but the “‫( ”و‬wa) has been dropped.
Ibn Bari says that the researchers have used this saying, that the basic of this word is “ٌ‫( ”ﺛَ ْﺒ َﻮﺓ‬sabwah).
Abu Ishaq says that it has been derived from “ ُ‫ﺎﺏ ْﺍﻟ َﻤﺎ ُء ﻳَﺜُﻮْ ﺏ‬
َ َ‫( ”ﺛ‬sa’abal ma-oo yasub).
Johri says that “ٌ‫( ”ﺛُﺒَۃ‬subat) is the central part of the pool where water collects.
Raghib, however, says it’s root is “‫( ”ﺛَ ْﺒ ٌﯽ‬sabyun).

“ً‫( ”ﺛَﺒَﯽ ﺍﻟ ﱠﺸﻴْﯽ َء ﻳَ ْﺜﺒِ ْﻴ ِہ ﺛَﺒْﻴﺎ‬sabiush shaiya yasbeehi sabya): to collect something, to make it bigger, correct it, to
increase it, to complete it.

The Quran says:

54:71 you all come out as separate groups or all together َِ ‫ﺎت اَ ِواﻧْ ِﻔﺮو‬
ً‫ﲨﻴْﻌﺎ‬ ٍ ‫ﻓَﺎﻧْ ِﻔﺮوا ﺛـُﺒ‬
ُْ َ ُْ

ٍ ‫( ”ﺛُﺒَﺎ‬subatin) is the plural of “ٌ‫( ”ﺛُﺒَۃ‬subah) which means a separate group or party.
Here “‫ﺕ‬
As against it “ً ‫( ” َﺟ ِﻤﻴْﻌﺎ‬jameea) has been used.
The plural is “‫ﺕ‬ ٍ ‫( ”ﺛُﺒَﺎ‬subatin) and “ َ‫( ”ﺛُﺒُﻮْ ﻥَ ﺛُﺒِ ْﻴﻦ‬suboona subeen), where the “‫( ”ﻳﺎء‬ya) has been omitted at
the end {R}. See heading (Th-W-B).

Th-J-J ‫ﺙﺝﺝ‬
“‫( ”ﺛَ ﱠﺞ ْﺍﻟ َﻤﺎ ُء‬sajjal ma-o), “ ‫( ”ﻳَﺜُﺞﱡ‬yasujjo), “ً ‫( ”ﺛُﺠُﻮْ ﺟﺎ‬sajoojan): the flow of water, to fall forcefully.
“‫( ”ﺍَ ْﻧﺜَ ﱠﺞ‬insajja): the water fell.
“‫( ”ﺍﻟﺜﱠﺠﱠﺎ ُﺝ ِﻣﻦَ ْﺍﻟ َﻤﻄَ ِﺮ‬as-sajjajo minal matar): rain which is falling hard {T, M, F}.

The Quran says:

78:14 We brought down hard rain from the clouds ِ ‫ﺼﺮ‬
ً‫ات َﻣﺎءً ﺛَ ﱠﺠﺎﺟﺎ‬ ِ ‫واَﻧْ َﺬﻟْﻨَﺎ ِﻣﻦ اﻟْﻤﻌ‬
ُْ َ َ

Th-Kh-N ‫ﺙﺥﻥ‬
“ َ‫( ”ﺛَ ُﺨﻦ‬sakhun), “ ُ‫( ”ﻳَ ْﺜﺤُﻦ‬yaskhun): for something to become thicker or fatter, so that it cannot flow.
“‫( ”ﺍَ ْﺛ َﺨﻦَ ﻓِﯽ ﺍﻟ َﻌ ُﺪ ﱢﻭ‬askhana fil uduway): he killed and injured a lot of enemies.
“‫( ”ﺍِ ْﺳﺘ َْﺜ َﺨﻦَ ِﻣ ْﻨہُ ﺍﻟﻨﱠﻮْ ُﻡ‬istaskhana minhum naum): sleep overwhelmed him.
“ َ‫( ”ﺍَ ْﺛ َﺨﻦ‬askhana): he overpowered, he dominated {T}.

Surah Al-Infaal says:

till he overpowers all the enemies ِ ‫َﺣ ٰﺘّﯽ ﻳـُﺜْ ِﺨ َﻦ ﻓِﯽ ْاﻻَْر‬
‫ض‬
8:67
(and prevents them from their opposition tactics)

Surah Al-Mohammed says:

ِ
47:4 Until you overpower them. َ ‫َﺣ ٰﺘّﯽ اذَا اَﺛ‬
‫ْﺨﻨْﺘُ ُﻤ ْﻮُﻫ ْﻢ‬

According to Ibn Faris, the basic meaning of “ َ‫( ”ﺛَ َﺨﻦ‬sakhan) is to become so heavy, that it would restrict
movement. Since the overpowered or killed cannot move from his place, this word is used in this manner.
It would mean to overwhelm the enemy in such a way that it immobilizes him and surrenders due to being
ٌ ‫( ”ﺛَ ِﺨﻴ‬sakhyeen): a man who is without arms {F}.
unable to oppose. As such “‫ْﻴﻦ‬

Muheet says “‫( ”ﺛَ ِﺨﻴ ٌْﻦ‬saheen): to be unarmed. It is possible that the due to the basic meaning, both these
meanings were created. This is perhaps because a man carrying a weapon has its burden to carry, and
hence cannot move freely. In the same way, an unarmed person will also be scared from moving freely.

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 Th-R-B ‫ﺙﺭﺏ‬
“ ٌ‫( ”ﺛَﺮْ ﺏ‬sarb): a thin layer of fat which is with the intestines.
“ ٌ‫( ”ﺗ َْﺜ ِﺮﻳْﺐ‬tasreeb): to get rid of this fat, to remove it.
“‫ﺏ‬ َ ْ‫ﱠﺏ ﺍﻟﺜﱠﻮ‬ َ ‫( ”ﺗَﺮ‬sarrabas sauba): he rolled up the cloth.
“ً‫( ”ﺛَ ﱠﺮﺑَہُ ﻭ َﻋﻠَ ْﻴ ِہ ﻳُﺜَ ﱢﺮﺏُ ﺗ َْﺜ ِﺮﻳْﺒﺎ‬sarrabahu a alaihi yusarribo tasreeba): to condemn him for his mistake, to
admonish him {T, M, R}.

Surah Yusuf says:

There is no shame on you today.
12:9 (I don’t chide you, you are pardoned for past sins, and َ ْ‫َﻻﺗَـﺜْ ِﺮﻳ‬
‫ﺐ َﻋﻠَﻴْ ُﮑ ُﻢ اﻟْﻴَـ ْﻮَم‬
in future you will not be shamed.)

“ ٌ‫( ”ﻳَ ْﺜ ِﺮﺏ‬yasrib) is the ancient name for Medina {T, M, R}.

The Quran says:

33:13 O dwellers of Yasrib َ ‫ﻳٰﺎَ ْﻫ َﻞ ﻳـَﺜْ ِﺮ‬
‫ب‬

Th-R-W/Y (‫ﺙ ﺭ ی )ﻭ‬

ٰ ‫( ”ﺍَﻟﺜﱠ‬asra): moist, wet soil, soil which is moist but which has not turned into mud, the soil on top is dry
“‫ﺮی‬
ٰ
but beneath it the earth is wet. This moist soil is called “‫”ﺛﺮی‬ (sara).

20:6 whatever is beneath the sara ‫ﱠﺮی‬

ٰ ‫ﺖ اﻟﺜ‬
َ ‫ﺎﲢ‬
َْ ‫َﻣ‬

“ ُ‫ﺖ ْﺍﻻَﺭْ ﺽ‬ِ َ‫( ”ﺛَ ِﺮﻳ‬sariyatil arz): that the earth became wet. Since this wetness of earth is necessary for
agriculture, therefore “‫( ”ﻓُﻼَ ٌﻥ ﻗَ ِﺮﻳْﺐُ ﺍﻟﺜﱠ َﺮ ٰی‬falanun qareebus sara): a man who easily blesses others. Real
wealth is attached to the wetness of the earth which is the fountainhead of wealth
‫( ”ﺍَﻧَﺎ ﺛَ ِﺮ ﱞ‬ana sariun behi): I am pleased with him.
“‫ی ٖﺑہ‬

Th-Ain-B ‫ﺙﻉﺏ‬
“‫ﺐ ْﺍﻟ َﻤﺎء‬ َ ‫( ”ﺛَ َﻌ‬sa’abal ma’aa): to make water flow.
“‫( ”ﻓَﺎ ْﻧﺜَ َﻌﺐ‬fa’ansa’ab): the water flowed.
“‫ﺎﻥ‬ٌ َ‫( ” َﻣﺎ ٌء ﺍُ ْﺛ ُﻌﺒ‬ma’un usbaan): water that flows.
“‫( ” َﻣﺜَﺎ ِﻋﺐُ ْﺍﻟ َﻤ ِﺪ ْﻳﻨَ ِۃ‬masa’ibun madinah): the spots of the city from where the water flows.
“ ُ‫( ”ﺍﻟﺜﱡ ْﻌﺒَﺎﻥ‬as-so’baan): snake (long, thick, and male snake), since while moving a snake gives the
appearance of a thin line of flowing water.
“ ُ‫( ”ﺍَ ْﻻُ ْﺛﻌُﺒﺎﻥ‬al-usbaan): a heavy, white and beautiful face {T}.

Ibn Faris says its basic meanings are extension and to spread out.

In the tale about Moosa in the Quran, it is said:

ِ ِ
7:107 then he put down his staff and it was clearly a snake ٌْ ِ‫ﺼﺎﻩُ ﻓَﺎذاَﻫ َﯽ ﺛـُ ْﻌﺒَﺎ ٌن ُﻣﺒ‬
‫ﲔ۔۔۔‬ َ ‫ﻓَﺎَﻟْﻘٰﯽ َﻋ‬

For its figurative meaning, see heading (Ain-Sd-W).

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 Th-Q-B ‫ﺙﻕﺏ‬
“ ُ‫( ”ﺍﻟﺜﱠ ْﻘﺐ‬as-saqbo): a hole, an incision that goes through and through.
“‫( ”ﺛَﻘَﺒَ ٗہ‬saqabah), “‫( ”ﻳَ ْﺜﻘُﺒ ُٗہ‬yasqubuh): that he drilled a hole into it.
“‫ﺐ‬ َ َ‫( ”ﻓَﺎ ْﻧﺜَﻘ‬fansaqab), a hole appeared in it.
“ ُ‫( ”ﺍَ ْﻟ ِﻤ ْﺜﻘَﺐ‬almisqab): the implement to drill a hole with.
“‫ﺖ ﺍﻟﻨﱠﺎ ُﺭ‬ ِ َ‫( ”ﺛَﻘَﺒ‬saqabatin naar): the fire (was) started.
“ ُ‫ﺐ ْﺍﻟ َﮑﻮ َﮐﺐ‬ َ َ‫( ”ﺛَﻘ‬saqabul kaukab): the shining star.
َ
“ ٌ‫( ” ِﺷﮩَﺎﺏٌ ﺛﺎﻗِﺐ‬shihabun saqib): a shooting star, as if it had drilled a hole in the blanket of darkness and
come out, or its rays pierced the darkness of the atmosphere.
“ ُ‫( ”ﺍَﻟﺜﱠﻘِﻴْﺐ‬as-saqeeb): a female camel who gives lots of milk, one whose lines of milk pierce {T}
The Quran has said “ ٌ‫( ” ِﺷﮩَﺎﺏٌ ﺛَﺎﻗِﺐ‬shihabun saqib) in 37:10 and “ ُ‫( ”ﺍَﻟﻨﱠﺠْ ُﻢ ﺍﻟﺜﱠﺎﻗِﺐ‬an najmus saqib) in 86: 3.

Th-Q-F ‫ﺙﻕﻑ‬
“ ُ‫( ”ﺍَﻟﺜﱠ ْﻘﻒ‬as-saqf): expertise in sensing or getting at something or expertise in some work.
“‫ﺖ َﮐ َﺬﺍ‬ُ ‫( ”ﺛَﻘِ ْﻔ‬saqifto kaza): I got to the bottom of something with my expertise. Later this word started being
used to mean getting something whether expertness of insight was included or not {R}. Muheet’s
compiler says it also means to acquire domination.

The Quran says:

ِ
60:2 if they dominate you, then they will become your enemy ً‫ا ْن ﻳـﱠﺜْـ َﻘ ُﻔ ْﻮ ُﮐ ْﻢ ﻳَ ُﮑ ْﻮﻧـُ ْﻮاﻟَ ُﮑ ْﻢ اَ ْﻋ َﺪاء‬
2:191 where you can sense ( their ill intentions) dominate them ‫ﺚ ﺛَِﻘ ْﻔﺘُ ُﻤ ْﻮ ُﻫ ْﻢ‬ ُ ‫َواﻗْـﺘُـﻠُ ْﻮُﻫ ْﻢ َﺣْﻴ‬

“ ُ‫( ”ﺍﻟِﺜّﻘَﺎﻑ‬as-siqaaf): infighting and to use swords. It also means the implement with which spears are
straightened.
ُ ‫( ”ﺛَﻘﱠ ْﻔ‬saqqafatul qanat): I straightened the bend in the spear. As such, “‫( ”ﺍَﻟﺜّﻘَﺎﻓَۃ‬as-saqafah): insight,
“َ‫ﺖ ﺍﻟﻘَﻨَﺎﺓ‬
intellect, and expertise. At the same time it also means to wield the sword and to straighten the spear {T,
M, R}.

The first cultural craft of nations is the sword (defence capability), but in the end only poetry and story
writing remains. A living nation’s cultural crafts are insight and the swiftness of the blade.

Th-Q-L ‫ﺙﻕﻝ‬
“‫( ”ﺍَﻟﺜﱢﻘَ ُﻞ‬as-siqal) is the opposite of “‫( ” ِﺧﻔﱠۃ‬khiffah), which means to be heavy and burdensome.

Raghib says that these words are opposites. When two things are compared with each other, the heavier is
called “‫( ”ﺛَﻘِ ْﻴ ٌﻞ‬saqeel) and the lighter is “‫ْﻒ‬
ٌ ‫( ” َﺧﻔِﻴ‬khafeef). The plural of “‫( ”ﺛَﻘِ ْﻴ ٌﻞ‬saqeel) is “‫( ”ﺛِﻘَﺎ ٌﻝ‬siqaal).

“ً‫( ”ﻗَﻮْ ﻻً ﺛَﻘِ ْﻴﻼ‬qaulan saaqeela): some talk of great importance (73:5).
“‫( ”ﺛَﻘَﻠَﻴ ِْﻦ‬saqalain): two great things, or groups.
“‫( ”ﺍَﻳﱡہَ ﺍﻟﺜﱠﻘَ ٰﻠ ِﻦ‬ayyohas saqalaan): Oh you, two classes (55:31)

Muheet’s compiler says it means the Arabs and the Ajams (non-Arabic) as both are “‫( ”ﺛَﻘَ ٌﻞ‬saqal) (great)
on the earth.
“‫( ”ﺍَ ْﺛﻘَﺎ ٌﻝ‬asqaal) is the plural of “‫( ”ﺛِ ْﻘ ٌﻞ‬siqal) which means weight, load, the results of actions as used in
(29:13).

Surah Al-Zalzalah says:

the earth will bring forth asqaal (whatever it has within) ِ
99:2 ‫ض اَﺛْـ َﻘﺎ َﳍَﺎ‬
ُ ‫َواَ ْﺧَﺮ َﺟﺖ ْاﻻَْر‬
to the top

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The meaning in the above verse is of minerals etc. (the treasure buried in it) and the bigwigs too (who are
buried)

“‫( ” ِﻣ ْﺜﻘَﺎ ٌﻝ‬misqaal): anything against which anything is weighed, therefore any weight (or measure) can be
called “‫( ” َﻣ ْﺜﻘَﺎ ٌﻝ‬misqaal) as in 4:40 {T}.
“‫( ”ﺛَﻘُ َﻞ‬saqul): to be heavy {T}

7:187 He is weighty in the skies and the earth ‫ض‬ ِ ‫ﺛـَ ُﻘﻠَﺖ ﻓِﯽ اﻟ ﱠﺴ ٰﻤ‬
ِ ‫ﻮآت َو ْاﻻَْر‬ ْ
‫ﺖ‬ ِ
7:189 the woman’s pregnancy became known ْ َ‫اَﺛْـ َﻘﻠَﺖ اﻟْ َﻤ ْﺮأَةُ َوﺛـَ ُﻘﻠ‬

“‫( ”ﺍِﺛﱠﺎﻗَ َﻞ‬issaqal): to bend due to weight, to be lazy, to be late, as in 9:38. {R}
“‫( ” ُﻣ ْﺜﻘَ ٌﻞ‬musqal): burdened with weight as used in 52:40 or “ٌ‫( ” ُﻣ ْﺜﻘَﻠَۃ‬musqalah) as in 35:18.

Surah At-Taubah says:

when you are called for jihad, then whether you are in
9:41 abundance (i.e. well-to-do position) or whether you are ِ ‫اِﻧْ ِﻔﺮو‬
ً‫اﺧ َﻔﺎﻓﺎً ﱠو ﺛَِﻘﺎﻻ‬ ُْ
pinched (in a sorry state), go for jihad

Taj-ul-Uros says it also means the young and the old. It can also mean the swift and the lazy, and those
who are partially or fully armed. “‫ﺍﺯ ْﻳﻨُہ‬ ْ َ‫( ”ﺛَﻘُﻠ‬saqolat mawazeenohu), See heading (Kh-F-F).
ِ ‫ﺖ َﻣ َﻮ‬

Th-L-Th ‫ﺙﻝﺙ‬
ُ ‫( ”ﺍَﻟﺜﱠ ْﻠ‬salas), “‫ﺖ‬
“‫ﺖ‬ ُ ُ‫( ”ﺍﻟﺜﱡﻠ‬as-solosu): one third (1/3) of something.

Surah An-Nisa says:

4:11 Then one third for his mother ُ ُ‫ﻓَِﻼُﱢﻣ ِﻪ اﻟﺜﱡـﻠ‬
‫ﺚ‬

ِ َ‫( ”ﺍَﻟﺜﱡﻠُﺜ‬as-solosani) is the two third (2/3) of something.

“‫ﺎﻥ‬
“‫ﺚ‬ َ َ‫( ”ﺛَﻠﺜ‬salasas): the horse that finishes third in a race right after “‫ﺼﻠﱢﯽ‬
َ ‫( ” ُﻣ‬musalli). (“‫ﺼﻠﱢﯽ‬
َ ‫( ” ُﻣ‬musalli) is
the runner up right behind the winner).
“‫( ”ﺍَﻟﺜﱠﻼَﺛَۃ‬as-salasa): as male, the count of three.
“‫ﺙ‬ ٌ َ‫( ”ﺛَﻼ‬salas): feminine form of three.

The Quran says:

2:196 The fasting of three days ‫ﺼﻴَ ُﺎم ﺛـَ ٰﻠﺜَِﺔ اَﻳّﺎٍَم‬
ِ َ‫ﻓ‬

َ َ‫( ”ﺛُﻼ‬solas): up to three. The Quran says:

“‫ﺙ‬
4:3 Up to two and three and four ‫ث َوُرٰﺑ َﻊ‬
َ ‫ﻨﯽ َوﺛَُﻼ‬
ٰ ْ‫َﻣﺜ‬

“ َ‫( ”ﺍَﻟﺜﱠﻼَﺛِ ْﻴﻦَ َﻭﻟﺜﱠﻼَﺛُﻮْ ﻥ‬as-salaseen was-salason): thirty.

Th-L-L ‫ﺙﻝﻝ‬
“ُ‫( ”ﺍَﻟﺜﱠﻠﱠۃ‬as-sallah): a lot of sheep and goats. Actually it means a lot of wool, since sheep also have wool on
their backs; their flock is called “ُ‫( ”ﺛَﻠﺜﱠﻠﱠۃ‬salsalah).
“‫( ” َﺣ ْﺒ ُﻞ ﺛَﻠﱠ ٍۃ‬hablu salah): a rope of wool.
“ُ‫( ”ﺍﻟﺜﱡﻠﱠۃ‬as-sullah): a group of men.

Quran says:
ِ ِ
56:13 a big group in the antecedents َ ْ ‫ﺛـُﻠﱠﺔٌ ﻣ َﻦ ْاﻻَﱠوﻟ‬
‫ﲔ‬

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“‫( ”ﺛَ ﱠﻞ ﻟ ﱠﺪﺍ َﺭ‬salad-daar): to take out the earth from the foundation and then to push it (the structure) down.
“‫ْﺖ َﻣ ْﺜﻠُﻮْ ٌﻝ‬
ٌ ‫( ”ﺑَﻴ‬baitun maslool): a demolished house.
“ُ‫( ”ﺍﻟﺜِﻠﱠۃ‬as-sillah): annihilation {T, M, R}, to be turned into a heap.

Th-M-D ‫ﺙﻡﺩ‬
“‫( ”ﺍﻟﺜﱠ ْﻤ ُﺪ‬as-samd), “‫( ”ﺍﻟﺜﱠ َﻤ ُﺪ‬as-samado), “‫( ”ﺍﻟﺜﱢ َﻤﺎ ُﺩ‬as-simaad): a little water that accumulates somewhere, but
not a stream, as rainwater.

“‫( ”ﺍَ ْﺛ َﻤ َﺪ ﺍﻟﻤﺎ َء‬asmadal ma’aa): preserved rainwater etc. in ditches {T}.
“‫( ”ﺍَﻟﺜّﺎ َ ِﻣ ُﺪ‬as-saamid): four legged animal or human child which has started eating a little. This is its initial
age.

Researchers have divided the human race into three big divisions:
1) Aryai (Aryans)
2) Mongol
3) Semitic.

The Saami nations are the Arabs the Aramis (Aramaic) are the Hebrews, the Syriacs and the Caledonians
etc. The Quran has discussed the Messengers which belong to the Saamis. According to the Torah,
Saamis was the name of one of Noah’s sons. His descendants are called Saamis. According to modern
research, the Saami’s first homeland was Arabia from where they spread out to Babylon, Syria and Egypt
etc. The most famous tribe among them who established their rule in inland Arabia was Samood. Samood
literally means in front, before. Some think they were called Samood because there was shortage of water
and they existed on rainwater {T}: They ruled north western Arabia which was named Quraa. Hijr was
their capital and was situated on the ancient road from Hijaz to Syria. The surrounding areas of Quraa are
very fertile but are composes of lava flow. This nation was known for big palaces and for carving out
solid mountains as forts which were sculptural masterpieces. (15:83, 7:74).

As God created Man, He also spread out means of his sustenance one earth so that each could partake as
he needs, but usurpers take control of these fountainheads of sustenance, and this result in the weaker
dying of hunger. The purpose of the Messengers was also to get these fountainheads of sustenance out of
the control of these usurpers and to make them accessible for all.

In ancient times (and today as well with the gypsies and the mount dwellers) grazing lands and water
holes are the basic fountainheads of sustenance. In the nation of Samood too, this was the situation. The
tribal heads controlled the streams of water, and the weaker human beings had to look up to them as they
were dependent on them for water. To remove this inequity from society, Saleh was sent to them (7:73)
who told them not to create such inequities in society (7:74). The weaker section of the population
supported Saleh, but the wealthy opposed him strongly and told him in return that they will not allow any
changes in what their elders followed. It seems that Saleh also had some say because he got the powerful
people to agree to take turns and he worked out a pact with them whereby all (the rich and the poor) could
get their animals to drink in turn from the streams.

Saleh said that if they honored the pact, he would let his camel loose and if it is allowed in its turn to
drink from the stream, then that would prove that they would honor the pact (7:73). However, they killed
the camel and thus breached the pact (went back on their word) (7:77). This camel was a material symbol
ّ ُ‫( ”ﻧَﺎﻗَۃ‬naqatullah), the camel of God, and hence a sign (7:73).
of Allah and that is why it was called “ِ‫ﷲ‬
They were living a very luxurious life when suddenly there was a blast in the volcanoes, a scream, a
thunder roared in the air and the Samood nation’s dwellings turned to dust. It became heaps of rubble
(7:78). The details can be found in my book Joo-e-Noor in the tale about Noah.

Th-M-R ‫ﺙﻡﺭ‬
“‫( ”ﺛَ َﻤ ٌﺮ‬samar) is the fruits of a tree, goods (wealth) of all kinds, gold or silver.

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“ٌ‫( ”ﺍَﺛﱠ ْﻤ َﺮﺓ‬as-samrah): the tree itself, and is also used for one’s offspring.
“‫( ” َﻣﺎ ٌﻝ ﺛَ َﻤ ٌﺮ‬maalun samar): wealth in abundance (that which increases very quickly).
“‫ﺎﺕ‬ُ َ‫( ”ﺛَ َﻤ َﺮﺍﻟﻨﱠﺒ‬samaran nabaat): the plant shed the flower and in its place the fruit appeared.

Ibn Faris says the root means anything which is born of another in consolidated form. Later it was also
used allegorically.

The Quran also uses this word to mean wealth and riches in 18:34 as “’‫( ” َﮐﺎﻥَ ﻟَ ٗہ ﺛَ َﻤﺮ‬kana lahu samara).
ٌ َ‫( ”ﺛَ َﻤﺮﺍ‬samaraat) in 16:69.
It is also used for the bee that sucks juices from all the fruits or “‫ﺕ‬

Raghib writes that “‫( ”ﺛَ َﻤ ٌﺮ‬samara) is on top of all parts of the tree which can be tasted or eaten, thus “‫”ﺛَ َﻤ َﺮﺍ‬
(samara) includes flowers etc. which can also be eaten.

Samma ‫ﺛ َ ﻢﱠ‬
“‫( ”ﺛَ ﱠﻢ‬samma) is used to point at something, like ‘that’ in English {T, L}.

Surah Al-Baqrah says:

whichever way you face, you will find before you the path that
2:165 ‫ﻓَﺎَﻳْـﻨَ َﻤﺎﺗـُ َﻮﻟﱡ ْﻮا ﻓَـﺜَ ﱠﻢ َو ْﺟﻪُ اﻟ ٰﻠّ ِﻪ‬
will take you to the destination destined by Allah

Allah’s law can be found in every aspect of life. Here the personality of God could also be ment, but His
personality comes before us in the shape of His signs. The basis of these verses or signs is the law of
Allah. See heading (W-J-He).

Surah Ash-Shura, Surah Ad-Dahar, and Surah At-Takweer says:

26:64 We brought the others near there too ‫اﻻ َﺧ ِﺮﻳْ َﻦ‬
ٰ ْ ‫َواَْزﻟَ ْﻔﻨَﺎ ﰒَﱠ‬
ً‫ﺖ ﻧَﻌِْﻴﻤﺎ‬ ِ
76:20 when you see there (or that way) you will find blessings َ ْ‫ﺖ ﰒَﱠ َراَﻳ‬ َ ْ‫اذاََرأَﻳ‬
81:21 He is belonging andtrustee as well ٍ ْ ‫ُﻣﻄَ ٍﺎع ﰒَﱠ اَِﻣ‬
‫ﲔ‬

“‫( ”ﺛَ ﱠﻢ‬samma) can also be a verb with different meanings, such as to correct, to trample, to collect etc.

Summa (‫ﺛ ُ ﻢﱠ )ﺣﺮﻑ‬

“‫( ”ﺛُ ﱠﻢ‬summa) is usually used where some sort of arrangement is narrated, for instance, he ate the food,
then drank some water.

Surah Al-Momineen says:

23:32 then We dimensioned another generation after that ‫ﰒُﱠ أَﻧْ َﺸﺎْ ﻧَﺎ ِﻣ ْﻦ ﺑـَ ْﻌ ِﺪ ِﻫ ْﻢ ﻗَـ ْﺮﻧﺎً اٰ َﺧ ِﺮﻳْ َﻦ‬

But it is not necessary for “‫( ”ﺛُ ﱠﻢ‬summa) to be used for relaying arrangement or order only. It can be used
to mean ‘and’. For instance in surah Yunus it is said:
10:46 and God is witness to what they do ‫ﰒُﱠ اﻟﻠّﻪُ َﺷ ِﻬْﻴ ٌﺪ َﻋ ٰﻠﯽ َﻣﺎ ﻳـَ ْﻔ َﻌﻠُ ْﻮ َن‬

Another clear example is in surah Al-Baqrah:

Allah is the One who created all that is on earth, and then ِ ِ ‫ﻫﻮ اﻟﱠ ِﺬی ﺧﻠَﻖ ﻟَ ُﮑﻢ ﻓَﯽ اْﻻَر‬
‫اﺳﺘَـ َﻮ ٰی‬
ْ ‫ض َﲨْﻴﻌﺎً ﰒُﱠ‬ ْ ْ َ َ ْ َُ
2:26 (summa) He turned towards the skies and corrected them
‫ت‬ٍ ‫اِٰﻟﯽ اﻟ ﱠﺴﻤ ِﺎء ﻓَﺴ ﱠﻮاﻫ ﱠﻦ ﺳﺒﻊ َﲰ ٰٰﻮ‬
in varied forms of different spheres. َ َْ ُ َ َ

If “‫( ”ﺛُ ﱠﻢ‬summa) here is to be taken to mean ‘then’, it would mean that the order is such that He first
created the earth and then the sky, but surah An-Nazeyaat mentions the celestial spheres first:

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79:29 he raised the sky and corrected it ‫َرﻓَ َﻊ ﲰَْ َﮑ َﻬﺎ ﻓَ َﺴ ﱠﻮا َﻫﺎ‬
79:29 and threw the earth after it َ َ‫ض ﺑـَ ْﻌ َﺪ ٰذاﻟ‬
‫ﮏ َد ٰﺣ َﻬﺎ‬ َ ‫َو ْاﻻَْر‬

This shows that first the celestials or the spheres of the skies were created, then the earth was thrown afar.
That the spheres were thrown like drops is also confirmed by 21:30. It is evident therefore that“‫”ﺛُ ﱠﻢ‬
(summa) is not used for any sort of order, as such it will not mean order at all places. Sometimes it will
also mean ‘and’.

Sometimes it is redundant, as in surah At-Taubah:

till they came to believe that the earth despite being very vast had no
‫ﺖ َﻋﻠَْﻴ ِﺨ ُﻢ‬ ِ
9:118
place for them and they were fed up of themselves; and they came to ْ َ‫ﺿﺎﻗ‬َ ‫َﺣﺘﱠﯽ اذَا‬
believe that except Allah, nobody will save them from Allah’s ‫ﺎب َﻋﻠَﻴْ ِﻬ ْﻢ‬
َ َ‫ض۔۔۔ ﰒُﱠ ﺗ‬ُ ‫ْاﻻَْر‬
punishment, then God turned towards them.

Here “‫( ”ﺛُ ﱠﻢ‬summa) has no meaning, it is hence redundant. See the book’s foreword for the meaning of
“‫( ”ﺯﺍﺋﺪ‬za-id) or redundant. “‫( ”ﺛُ ﱠﻢ‬summa) also means “on top of that”, “despite”, “even so”, “although”:
16:83 They recognize the favor of Allah, and then they deny it. ‫ﻳـَ ْﻌ ِﺮﻓـُ ْﻮ َن ﻧِ ْﻌ َﻤﺔَ اﻟ ٰﻠّ ِﻪ ﰒُﱠ ﻳـُﻨْ َﮑُﺮْوﻧـَ َﻬﺎ‬

Th-M-N ‫ﺙﻡﻥ‬
“‫( ”ﺛَ َﻤﻦُ ﺍﻟﺜﱠﻴْﯽ ِء‬samanush shaiyi): that after payment of which one can become the owner. Usually “‫”ﺛَ َﻤ ٌﻦ‬
(saman) is the price at which both buyer and seller agree upon, while “‫( ”ﻗﻴﻤۃ‬qeema) is the remuneration
which is actually commensurate with that thing. “‫ﻉ ﺛَ ِﻤﻴ ٌْﻦ‬ ٌ ‫( ” َﻣﺘَﺎ‬mata-un sameen): precious goods {T, M}.

The Quran says:

2:41 don’t sell My signs for a small price ً‫َوﻻَﺗَ ْﺸﺘَـُﺮْوا ﺑِﺎٰ ﻳَﺎﺗِ ْﯽ َﲦَﻨﺎً ﻗَﻠِْﻴﻼ‬

This doesn’t mean that they should be sold at a high price. The meaning is that their real price or “�”
(qeema) is the result which is received by following them (the signs), any price beside this will be too
little. It is the worst form of crime to make Deen a means of personal gain. Religious monasticism is
based on this. As such the Quran has it that the rebellious one said:
2:118 I will definitely take an ordained share from your followers ِ َ‫َﻻَ ﱠِﲣ َﺬ ﱠن ِﻣﻦ ِﻋﺒ ِﺎدک ﻧ‬
ً‫ﺼْﻴﺒﺎً َﻣ ْﻔُﺮْوﺿﺎ‬ َ َ ْ

This is the same thing as “‫ﻉ ﻓِﯽ ﺍﻟ ﱡﺪ ْﻧﻴَﺎ‬

ٌ ‫( ” َﻣﺘَﺎ‬mataun fidduniya) in 10:69. The benefits for a man in this
physical world without considering the future, are anyway very little (4:77), regardless the level of
quantity. This, because benefits and possessions which do not contribute to a man’s development, do not
hold any weight in the human scale. The mutual conspiracy of the religious leaders is for this very benefit
(29:25). This is why monasticism and Islam are considered to be opposites.

“ٌ‫( ”ﺛَ َﻤﺎﻧِﻴَۃ‬samaniah): eight (masculine).

“‫( ”ﺛَ َﻤﺎﻧِﻴَۃَ ﺍَﻳ ٍﱠﺎﻡ‬samaniah ayyam): eight days (69:7).
“‫( ”ﺛَ َﻤﺎ ٍﻥ ﻳﺎ ﺛَ َﻤﺎﻧِ ْﯽ‬samanin baa samani): eight (feminine).
“‫ﺞ‬ٍ ‫( ”ﺛَ َﻤﺎﻧِ َﯽ ِﺣ َﺠ‬samaniya hijaj): eight years (28:237).
“ َ‫( ”ﺛَ َﻤﺎﻧُﻮْ ﻥ‬samanoon), “ َ‫( ”ﺛَ َﻤﺎﻧِ ْﻴﻦ‬samaneen): eighty.
“ً‫( ”ﺛَ َﻤﺎﻧِ ْﻴﻦَ ِﺟ ْﻠ َﺪﺓ‬samaneena jaldah): eighty lashes (24:4).
“ ُ‫( ”ﺍَﻟﺜﱡ ُﻤﻦ‬as-sumun), “ ُ‫( ”ﺍَﻟﺜﱡ ْﻤﻦ‬as-samn), “ ُ‫( ”ﺍَﻟﺜﱠ ِﻤﻴْﻦ‬as-sameen): eighth part of anything.
“ ُ‫( ”ﻓَﻠَﮩُ ﱠﻦ ﺍﻟﺜﱡ ُﻤﻦ‬fala hunnas sumun): for them is the eighth share or part (4:12).

Mirza Abul Fazal with reference to Sir Syed Ahmed Khan has written in his book Gharibul Quran, that
this word is sometimes used merely for garnishing, where its meaning is indefinite like ‘many’.

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 Th-N-Y ‫ﺙﻥی‬
“ُ‫( ”ﺛَﻨَﺎﻩ‬sanah), “ً‫( ”ﺛَ ْﻨﻴﺎ‬sania): to double something or fold it, like cloth, or to double something by bending
it, (like a branch of a tree).
“‫( ”ﺛَﻨَﯽ ﺍﻟ ﱠﺸﻴْﯽ َء‬sanash shaiyi): bend or fold something.
“‫( ”ﺗَﺜَﻨﱠﯽ‬tasana): the thing is bent.
“‫ﯽ ْﺍﻟ َﺤﻴﱠ ِۃ‬ ُ ‫( ”ﺛِ ْﻨ‬siniul hayya): for the snake to bend or wriggle.
“ ْ‫ﯽ ِﻣﻦَ ْﺍﻟ َﻮﺍ ِﺩی‬ ُ ‫( ”ﺍَﻟﺜﱢ ْﻨ‬as sinyoo minal wadi): the bend in the valley, the plural is “ ْ‫( ”ﺍَ ْﻟ َﻤﺜَﺎ ِﻧ ْﯽ ِﻣﻦَ ْﺍﻟ َﻮﺍ ِﺩی‬al-misani
minal wadi)
“‫( ”ﺍَ ْﻟ َﻤﺜَﺎﻧِ ْﯽ ِﻣﻦَ ﺍﻟ ﱠﺪﺍﺑﱠ ِۃ‬al masani minad da’abba): the knees and forelegs of a four legged animal which are
folded and doubled {T}.
“‫( ”ﺛِﻨَﺎ ٌء‬sinaun): the rope with which the thigh of a camel is secured after bending its knee {L}.
“‫ﯽ‬ ٌ ‫( ”ﺛِ ْﻨ‬sinyun): a thing which is repeated again and again.
“‫َﺎﻥ‬ ِ ‫( ”ﺍَ ْ ِﻻ ْﺛﻨ‬al-isnaan): two, double than one {T}. “‫َﺎﻥ‬ ِ ‫( ”ﺍَ ْﺛﻨَﺘ‬isnataan), “‫( ”ﺍَ ْﺛﻨَﺘَﻴ ِْﻦ‬isnatain) are feminine forms.
َ َ
“‫ﻕ ﺍﺛﻨﺘﻴ ِْﻦ‬ْ َ
َ ْ‫( ”ﻓﻮ‬fauqas natain): more than two (women) (4:11).
“‫( ”ﺍَ ْﺛﻨَﺎ ُء ْﺍﻟ َﮑ َﻼ ِﻡ‬asnaul kalam): in the middle of some speech.
“‫ﮏ‬ َ ِ‫( ”ﻓِ ْﯽ ﺍَ ْﺛﻨَﺎ ِء َﺫﺍﻟ‬fi asna-ee zalik): in the meanwhile.
“‫( ”ﺍِ ْﺳﺘِ ْﺜﻨَﺎ ٌء‬istisna’a): to exempt someone to separate {T}.

Ibn Faris says the root basically means:

1) To repeat something
2) To make two separate things out of one.

The Quran says about the hypocrites:

they have doubled their chests
ِ
11:5 (they fold it so that something is on top (fold) and ُ ‫اََﻻ اﻧـﱠ ُﻬ ْﻢ ﻳـَﺜْـﻨُـ ْﻮ َن‬
‫ﺻ ُﺪ ْوَرُﻫ ْﻢ‬
something else in the bottom (fold)

In other words, they have dual personality. In surah Al-Hajj, it is said about those who want to avoid the
Quran:
22:9 he turns away his face (tries to avoid) ‫ﺛَﺎﻧِ َﯽ ِﻋﻄْ ِﻔ ِﻪ‬

Surah Al-Qalam says that the capitalists who face destruction:

do not take out what is the right of others
68:18 ‫َﻻﻳَ ْﺴﺘَﺜْـﻨُـ ْﻮ َن‬
(they will keep nothing for others only themselves)

In surah Al-Hijr, the Messenger is told to:

We endowed you with sab'un minal misani and the
15:87 ‫ﮏ َﺳْﺒﻌﺎً ِﻣ َﻦ اﻟْ َﻤﺜَﺎﻧِ ْﯽ َواﻟْ ُﻘ ْﺮاَ َن اﻟْ َﻌ ِﻈْﻴ َﻢ‬
َ ‫َوﻟَ َﻘ ْﺪ اٰﺗَـْﻴـ ٰﻨ‬
great Quran

The great Quran is that set of Allah's laws according to which acts formulate their own results. See
heading (Ain-Dh-M), and “‫( ”ﺍَ ْﻟ َﻤﺜَﺎﻧِ ْﯽ‬al-misani) are those historic truths which keep repeating themselves.
On the one hand Allah has stated those basic principles which lead to the rise or fall of nations (through
the Quran), and on the other has supported them with historical events which kept taking place during
every era. To test the historic truths related by the Quran, one can study the history of mankind to see that
what happened to the nations when they followed the path of righteousness as described by the Quran,
and what resulted when they followed the unjust, mentioned by the Quran.

ٌ ً ‫( ” ُﻣﺘَﺸَﺎ ﺑِﻬﺎ‬mutashabihat) under

ٌ ‫( ” ُﻣﺤْ َﮑ َﻤ‬mohkamaat) and “‫ﺕ‬
For more details see the argument about “‫ﺎﺕ‬
heading (H-K-M).

Surah Al-Zumr says about the Quran:

39:23 A book with an inner harmony as its fundament ‫ِﺘَﺎﺑﺎً ﻣُﺘَﺸَﺎ ﻬﺑﺎً َﻣﺜَﺎﻧِ َﯽ‬
ِ

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As mentioned earlier, “‫( ” َﻣﺜﺎَﻧِ َﯽ‬misani): things which face each other (like the elbows and knees of four-
legged animals which when bent, come face to face), and “ً‫( ” ُﻣﺘَﺸَﺎﺑِﮩﺎ‬mutashabehan): similar to each other.

The entire teaching of the Quran, from one end to another, is uniform. There is no contradiction in it, but
in order to make its meaning clear it brings opposites face to face so that things may become clear. For
instance, “‫( ”ﻅُ ْﻠ َﻤﺖ‬zulumaat) against “‫( ”ﻧُﻮْ ﺭ‬noor), or darkness against light. Death against life. Imaan
against kufr, or belief against denial. That is, it brings opposites face to face to make things explicit.
As such the Quran is “ً ‫( ” ُﻣﺘَﺸَﺎﺑِﮩﺎ‬mutashabiha) as well as “‫( ” َﻣﺜﺎَﻧِ َﯽ‬masani), which means similar and dis-
similar as well. It is a book in which one thing is linked to another, but the meaning is sometimes
explained by bringing opposites face to face. For more details, see headings (Sh-B-He), and (H-K-M).

“‫( ” َﻣ ْﺜ ٰﻨﯽ‬masna): in groups of two (35:1), (4:3).

“‫( ”ﺍِ ْﺛﻨَﺎ َﻋ َﺸ َﺮ‬asna ashar) is the masculine form.
“َ‫( ”ﺍِ ْﺛﻨَﺘَﺎ َﻋ ْﺸ َﺮﺓ‬isnata ashrah) is the feminine form as in (2:60) for twelve.
“‫( ” ِﮐﺘَﺎﺑﺎ ً ُﻣﺘَﺸَﺎﺑِﻬﺎ ً َﻣﺜَﺎﻧِﯽ‬kitaban mutashabehan masani) can also mean “similar to the former” (books of God)
and in a way their reiteration.

Th-W-B ‫ﺙﻭﺏ‬
“‫ﺎﺏ‬ َ َ‫( ”ﺛ‬sab-aa), “ ُ‫( ”ﻳَﺜُﻮْ ﺏ‬yasoob), “ً ‫( ”ﺛَﻮْ ﺑﺎ‬sauban): to return, to turn back after leaving.
“‫ﺎﺏ‬َ َ‫ﺏ ِﺟ ْﺴ ُﻤ ٗہ ﺛَ َﻮﺑَﺎﻧﺎ ً َﻭﺍَﺛ‬
ِ ‫( ”ﺛَﺎ‬sa'ba jismohu saubanan wa asaba): his body came back to its natural form after
illness and thus his strength and health got recovered {T, M}.
“‫ﺎﺏ ْﺍﻟ َﻤﺎ ُء‬
َ َ‫( ”ﺛ‬sabal ma'o): took the water out but it got refilled, was restored {T}
“‫( ”ﺍَﻟﺜﱠﺎﺋِﺐُ ِﻣﻦَ ْﺍﻟﺒَﺤْ ِﺮ‬as saibo minal bahar): after ebbing, the water which remains of the sea.
“ ٌ‫ﺏ ْء ٌﺭ ﺛَﻴﱢﺐ‬
ِ ” (berun saib): the well in which water comes back (after drying up).

Kitabul Ashqaq says that “ ُ‫ﺎﺏ ﻳَﺜُﻮْ ﺏ‬ َ َ‫( ”ﺛ‬saaba yasoob): “‫( ” َﺭ َﺟ َﻊ‬ra-jah) or to return.
“ ٌ‫( ” ُﮐﻞﱡ َﺭﺍ ِﺟ ٍﻊ ﺛَﺎﺋِﺐ‬kullo raje-in sayebun): everyone who returns. Ibn Faris too says this is its meaning.

“‫( ” َﻣﺜَﺎﺑَۃُ ْﺍﻟﺒِ ْﺌ ِﺮ‬masabatul beyr): as far as the water of the well reaches.
“ُ‫( ”ﺍَ ْﻟ َﻤﺜَﺎﺑَۃ‬al-masabah): the spot where the gathering takes place again and again, centre, house, or
destination.
“ ُ‫ﺎﺏ ﺍﻟﻨﱠﺎﺱ‬ َ َ‫( ”ﺛ‬saaban naas): the people gathered {T, M}.
‫ﱠ‬
“ ُ‫( ”ﺍَﻟﺜﻮْ ﺏ‬as-saub): cloth, probably because the shuttle comes and goes repeatedly in the making of a cloth.
Its plural is “ ٌ‫( ”ﺛِﻴَﺎﺏ‬siyaab).
“ ٌ‫( ”ﺛَ ﱠﻮﺍﺏ‬sawwab): one who sells cloth {T, M}.

The Arabs usually take “ ٌ‫( ”ﺛِﻴَﺎﺏ‬siyaab) to mean a man’s personality, that is, the one who wears the clothes
ِ ‫ﻼﻥ َﺩﻧِﺲُ ﺍﻟﺜﱢﻴَﺎ‬
himself. So they say “‫ﺏ‬ ٌ ُ‫( ”ﻓ‬fulan danis sus siyaab): that man has a mean personality, his
personality is very bad {T, M}.

“ ٌ‫( ”ﺗ َْﺜ ِﻮﻳْﺐ‬tasweeb): to call out to people, to make them assemble. As such, in the call to morning prayer,
they say “‫( ”ﺍَﻟﺼ ٰﱠﻠﻮﺓ ُ َﺧ ْﻴ ٌﺮ َﻣ ِﻦ ﺍﻟﻨﱠﻮْ ِﻡ‬salato khairum minan naum): praying is better than sleeping. This is also
called “ ٌ‫( ”ﺗ َْﺜ َﻮﻳْﺐ‬tasweeb) {T}.

“ ُ‫ﺏ ﻳ ُْﺜﻮﺏ‬
َ َ ‫( ”ﺛَﺎ‬saaba yasoob): to understand the right meanings, one has to recall the meanings given at first.
“‫ﺎﺏ‬َ َ‫( ”ﺛ‬saab): for a thing to go first and then return. Whatever you do, something is used up in it. If
nothing else, then your bodily strength, time and mental faculties may be used. If the work you do is
useless, then all your strengths that are used up in it also go waste. If it produces some result, then
whatever strengths you invested, get compensated. This restoration is called “ ٌ‫( ”ﺛَ َﻮﺍﺏ‬sawab).

Obviously it is not just a thought. Whatever you use up, is felt very much by you; either it is time that is
spent or physical or mental strength. Therefore whatever is restored must also be felt, otherwise how will
you know that the restoration has taken place? That is why when the Quran says “‫ﺍﻻ ِﺧ َﺮ ِﺓ‬ ٰ ْ ‫ﺍﺏ‬
َ ‫( ”ﺛَ َﻮ‬sawabil
akhirah), which is the compensation in Hereafter (3:144), it also mention “‫ﺍﺏ ﺍﻟ ﱡﺪ ْﻧﻴَﺎ‬
َ َ‫ﻮ‬َ ‫ﺛ‬” (sawabud duniyah)
compensation in life (3:147).

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In order to remove any doubts, it is also explained that this “ ٌ‫( ”ﺛَ َﻮﺍﺏ‬sawab) will be in the shape of
luxuries, like power and leadership, thick and fine silken clothes, and victories etc. (18:31). Quran has
said that the result of good deeds without failure, are the domination and riches in this world (24:55).
Thus “ ٌ‫( ”ﺛَ َﻮﺍﺏ‬sawaab) should be manifest in this world as a first step. Later in the Hereafter as well, since
all these are due to good deeds, that is why “ ٌ‫( ”ﺛَ َﻮﺍﺏ‬sawaab) is the result of our good deeds.

This word “ ٌ‫( ”ﺛَ َﻮﺍﺏ‬sawaab) is generally used for good results but sometimes it is used for the results of
bad deeds as well, as in 83:36 and in 3:152. In these verses it mean for man to return to whatever he has
done.

83:36 the deeds of the deniers return to them as the result ‫ﱠﺎر َﻣﺎﮐﺎَﻧـُ ْﻮا ﻳـَ ْﻔ َﻌﻠُ ْﻮ َن‬
ُ ‫ب اﻟْ ُﮑﻔ‬
َ ‫َﻫ ْﻞ ﺛـُ ﱢﻮ‬

The Quran has explained this very fine point that acts are themselves their own compensation. For
example, you go for morning walk, walk for two or three miles in which you use up your energy as well
as time. In return you get good health and freshness etc. This health and freshness is the result of your
walk, i.e. your walk itself is its own result or reward. This is “ ٌ‫( ”ﺛَ َﻮﺍﺏ‬sawaab) which makes it clear how
wrong “‫ﺍﺏ‬َ ‫ﺼﺎ ِﻝ ﺛَ َﻮ‬
َ ‫( ”ﺍِ ْﻳ‬eesaali sawaab) (the practice of trying to transfer the “ ٌ‫( ”ﺛَ َﻮﺍﺏ‬sawaab) or result of
good deeds to someone, usually dead) is. Can it be that you take the walk and transfer the results to me? It
is impossible to do so! If you take the walk, the benefits will accrue only to you. If I do not take the walk,
then it can do no good for me. Despite desperately wanting to transfer the benefits to another, you cannot
do that. Therefore, transferring “ ٌ‫( ”ﺛَ َﻮﺍﺏ‬sawaab) to another is a dubious belief and seems to have no
connection with the Quran. Everyone gets the result of their own deeds, which they can’t transfer to
anyone else.

“ٌ‫( ” َﻣﺜُﻮْ ﺑَۃ‬masoobah): result or the natural cycle of events (5:60).

Quran has addressed the Messenger to say:

74:4 And your siyab purified َ َ‫َوﺛِﻴَﺎﺑ‬
‫ﮏ ﻓَﻄَ ﱢﻬ ْﺮ‬

We have seen that this word “ ٌ‫( ”ﺛَﻴَﺎﺏ‬siyab) is used for personality. Quran itself, at another place, has used
this word for personality, or human thought, as in 71:7, and 11:5. That is why it also means that you
should keep your personality clean of any pollution, and if tasweeb’s meaning is kept in mind, then it
would mean to keep your invitation (to trust in Allah and His Rusool) away from those who have the
pollution of duplicity or hypocrisy in their hearts. Therefore there is a connotation of keeping your
personality clean rather than keeping the clothes clean.
For another meaning of “ ٌ‫( ”ﺛَ َﻮﺍﺏ‬sawaab) see the heading “‫ی‬ ً ‫( ”ﺳُﺪ‬sudya).

Th-W-R ‫ﺙﻭﺭ‬
“ ُ‫( ”ﺍَﻟﺜﱠ َﻮ َﺭﺍﻥ‬as-sauran): agitation.
“‫ﯽ‬ ٌ ‫( ”ﺛَﺎ َﺭﺍﻟ ﱠﺸ ْﻴ‬saaras shaiyi): that thing was agitated.
“‫( ”ﺛَﺎ َﺭ ْﺍﻟ ُﻐﺒَﺎ ُﺭ‬saaral ghubar): the dust rose and spread out.
“‫( ”ﻗَ ْﺪﺛَﺎ َﺛَﺎﺋِﺮ ُٗﻩ‬qad sara sairohu): that man got furious.
“‫( ”ﺍَﺛَﺎ َﺭﻩُ َﻭﺛَ ﱠﻮ َﺭ ٗﻩ ﻭ ﺍ ْﺳﺘَﺜَﺎ َﺭ ٗﻩ‬asarohu wa saurahu wastasarah): he roused him, agitated him.
“‫ﺽ‬ َ ْ‫( ”ﺍَﺛَﺎ َﺭ ْﺍﻻَﺭ‬asaral ard): ploughed the land and turned it upside down {T}.

The Quran says:

100:4 those horses hit the earth with their hooves and raised dust ً‫ﻓَﺎَﺛـَْﺮ َن ﺑِِﻪ ﻧـَ ْﻘﻌﺎ‬
‫ض‬ ِ
2:71 this ox has not been harnessed in the plough َ ‫َﻻ ذَﻟُْﻮٌل ﺗُﺜْﻴـُﺮ ْاﻻَْر‬
30:38 they agitate the clouds and lift them ً‫ﻓَـﺘُﺜِْﻴـُﺮ َﺳ َﺤﺎﺑﺎ‬

Ibn Faris says the root means for something to be lifted.

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 Th-W-Y ‫ﺙ ﻭی‬
“ َ‫( ”ﺛَ َﻮی ْﺍﻟ َﻤ َﮑﺎﻥ‬sawal makaan): stayed at some place for long, got down for permanent residence.
“‫( ”ﺍَ ْﻟ َﻤ ْﺜ َﻮ ٰی‬al-maswa): residence, staying place, a place of permanent residence.
“‫ی‬ ً ‫( ”ﺍَﺑُﻮْ َﻣ ْﺜﻮ‬abu-maswa): host, guest, the resident.
“‫ی‬ ‫( ”ﺍَﻟﺜﱠ ِﻮ ﱞ‬as-savi): guest, also guestroom.
“ُ‫( ”ﺍَ ْﺛ َﻮﺍﻩ‬aswah): hosted him.
“ُ‫( ”ﺍَﻟﺜﱡ ﱠﻮﺓ‬asuwwah): a resting place for camels near ones house. Also see heading (A-W-Y). It is also called
as “ُ‫( ”ﺍﻟﺜﱠ ِﻮﻳﱠہ‬sawaiyah) {T, R, Lataiful Lugha}.

Surah Al-Qasas and Yousuf says:

28:45 You were not staying with the people of Madyan ‫َوَﻣﺎ ُﮐﻨْﺖ ﺛَﺎ ِوﻳﺎً ﻓِ ْﯽ اَ ْﻫ ِﻞ َﻣ ْﺪﻳَ َﻦ‬
ِ
12:21 Keep it with respect (give him a place of respect) ُ‫اَ ْﮐ ِﺮﻣ ْﯽ َﻣ ٰﺜﻮﻳﻪ‬

The connotations of permanent residence and hosting shows that the ruler of Egypt had already hosted
Yusuf respectfully, and that he was not kept as an ordinary slave.

Surah Aal-e-Imraan says:

ِ ِ ٰ ْ‫ﺑِﺌْﺲ ﻣﺜ‬
3:150 The residence of the mutinous is (hell) indeed a very bad place. َ ْ ‫ﻮی اﻟﻈﱠﺎﻟﻤ‬
‫ﲔ‬ َ َ

Th-Y-B ‫ﺙیﺏ‬
“ ُ‫( ”ﺍَﻟﺜﱠﻴﱢﺐ‬as-sayib): a woman who is no longer with her husband (either divorced or a widow) {T}.

The Quran uses “‫( ”ﺛَﻴﱢ ٰﺒﺖ‬sayyebaat) as against “‫( ”ﺍَ ْﺑ َﮑﺎﺭ‬abkaar) which means an unmarried woman i.e. a
spinster (66:5)
“ ٌ‫( ”ﺑَ ْﺌ ٌﺮ ﺛَﻴﱢﺐ‬be’roon sayyib): the well in which water returns after drying up.
“‫ﺖ‬ ْ َ‫ﺖ ْﺍﻟ َﻤﺮْ ﺍَﺓُ ﻭ ﺗَﺜَﻴﱠﺒ‬
ِ َ‫( ”ﺛَﻴﱠﺒ‬sayyabatil mar’ato wa tasayyibat): the woman was widowed {T}.

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 J-A-R ‫ﺝﺃﺭ‬
“‫( ” ُﺟﺆَﺍ ٌﺭ‬juwaar): to call out loudly and to make a noise, regardless if this act is carried out by a human or
animal. This means that it can be used for loud chanting and also for a cow to make noises.

“‫( ”ﺍَﻟ ُﺠﺆَﺍ ُﺭ‬al-juwar) also means “‫( ” ُﺧ َﻮﺍ ٌﺭ‬khuwar): for an ox to make noises.
“‫( ” َﺟﺎ َ َﺭ ﺍﻟ ﱠﺪﺍﻋ َﯽ ﻳَﺠْ ﺎ َ ُﺭ‬jaraddayi bajar): to raise one’s voice while praying.
“ِ‫ﷲ‬ّ ‫( ” َﺟﺎَﺭُﺍﻟ ﱠﺮ ُﺟ ُﻞ ﺍِﻟَﯽ‬jarar rajulu ilal lah): he pleaded while praying before God {T}.
It is said at times of great stress while praying or pleading {R}.

Quran says when you are in trouble, then

16:53 You shout out, and plead before God ‫ﻓَِﺈﻟَْﻴ ِﻪ َْﲡﺄ َُرو َن‬

Jaloot ُ ‫َﺟ ﺎ ﻟ ُ ْﻮ‬

‫ﺕ‬

“‫ﺕ‬ُ ْ‫( ” َﺟﺎﻟُﻮ‬jaloot) is a non-arabic word {T, R}. Jaloot was a mutinous leader in Palestine who was killed by
the hands of Dawood (2:251).

Its hebrew diction is “‫ﺎﺕ‬ ُ َ‫( ” َﺟ ْﻠﻴ‬Jalyat) {M}. Some think that this word has come from “‫( ” َﺟﺎ َﻝ‬jaala) and “ ‫َﺟﺎ َﻝ‬
َ
ِ ْ‫( ”ﻓِ ْﯽ ﺍﻟ َﺤﺮ‬jaala fi hurb): that he attacked with fierceness in battle.
‫ﺏ‬

In English the character of Jaloot is better known as Goliath.

J-B-B ‫ﺝﺏﺏ‬
“ ‫( ”ﺍَ ْﻟ َﺠﺐﱡ‬al-jabb), “‫ﺎﺕ‬
ُ َ‫( ”ﺍَ ْﻟ ِﺠﺒ‬al-jibaat), “‫ﺐ‬
َ ِ‫( ”ﺍَ ْﻻﺟْ ﺘ‬al-ijtebaab): to cut, to delink.
“ ‫( ”ﺍَ ْﻟﺠُﺐﱡ‬al-jub): well, very deep well, a well which is not concrete or plastered.
It is called “ ‫( ”ﺟُﺐﱞ‬jubb) when it has not been dug by man, but a sort of ditch or hole has been formed
naturally. A well which has formed on its own and not dug by man. It was this sort of well in which
Yusuf’s brothers had put him into (12:10).

Muheet’s compiler says “ ‫( ”ﺟُﺐﱞ‬jubb) also means a well or ditch about which it is not known how deep it
is or how far down the bottom is.

Raghib says it means a deep hole or ditch whose bottom is fathomless, or a well or ditch which is dug on
a hard surface.

Ibn Faris writes that the other basic meanings of this word are to collect things. This is why “ُ‫( ”ﺍَ ْﻟ ُﺠﺒﱠۃ‬al-
jubba): the (gown-like dress of Arabs) dress because it sort of collects the entire body within it.

Taj-ul-Uroos says that “ُ‫( ”ﺍَ ْﻟ ُﺠﺒﱠۃ‬al-jubba): a dress which is sewn from cut pieces of cloth.

J-B-T ‫ﺝﺏﺕ‬
ُ ‫( ”ﺍَ ْﻟ ِﺠﺒ‬al-jibt): a statue, a sorcerer, an astrologer. Hence Taj writes with reference
Tajul Uroos says that “‫ْﺖ‬
to Shobi that it means sorcery (magic). The root is said to be “ ُ‫( ”ﺍَ ْﻟ ِﺠﺒْﺲ‬al-jubbs) which means anything
which has no good {T, M}.

Muheet says it is actually derived from Siryan and means “‫( ” َﺟﻮﱠﻑ‬maj jauf ) which means something
hollow. Thereby it began to be used for any hollow or empty object. Alminar says this is as well.

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Quran speaks about the people of the code (ahli kitaab):
ِ ‫ﺖ واﻟﻄﱠﺎ ُﻏﻮ‬
‫ت‬ ِ ِ ِ
4:51 They trust in sorcery and non-beneficial systems ْ َ ‫ﻳـُ ْﻮﻣﻨُـ ْﻮ َن ﺑﺎ ْﳉَْﺒ‬

They trust in mutinous and the man-made laws and the forces which implement those laws and “‫ْﺖ‬ ٌ ‫” ِﺟﺒ‬
(jibt) which is any unimportant thing, superstitions, spiritless traditions and which have become hollow
inside.

ٌ ‫( ” ِﺟﺒ‬jibt) and “‫( ”ﻁَﺎ ُﻏﻮْ ﺕ‬taghoot), or sorcery, are

Any nation which turns away from Allah’s law thinks “‫ْﺖ‬
powers to be worshipped.

J-B-R ‫ﺝﺏﺭ‬
“‫( ”ﺍَ ْﻟ َﺠ ْﺒ ُﺮ‬al-jabr) basically it means to reform something in a way which needs force.
“‫( ”ﺍَﻟَ َﺠﺒَﺎ ِء ُﺭ‬al-jabair): the splints used for mending broken bones.
“‫ﻈ َﻢ‬ْ ‫( ”ﺑَ َﺮ ْﺍﻟ َﻌ‬jabaral azm): to reset broken bones.
“‫( ”ﺍَ ْﻟ َﺠﺎﺑِ ُﺮ‬al-jabir): one who mends broken bones {T, M, R}.

Nawab Siddiq Hasan Khan writes that “‫( ”ﺝ‬jeem), “‫( ”ﺏ‬ba), “‫( ”ﺭ‬ra) in their various arrangements give
the meaning of intensity and strength.

Ibn Faris says that this word basically signifies greatness, loftiness and stability.

“‫( ”ﺍَ ْﻟ َﺠﺒﱠﺎ ُﺭ‬al-jabbaar) is one of Allah’s traits, which means the mender of all cosmic or human weakness. It
also means to make one free of all needs. For instance:

“‫( ” َﺟﺒَ َﺮ ْﺍﻟﻔَﻘِ ْﻴ َﺮ ِﻣﻦَ ْﺍﻟﻔَ ْﻘ ِﺮ‬jabaral faqira minal faqir): he made the needy free of his needs.
“‫( ”ﺗَ َﺠﺒﱠ َﺮ ﺍﻟ ﱠﺸ َﺠ ُﺮ‬tajabbarash shajar): the tree became green with vegetation.
“ ُ‫ﺍﺭﻟ َﻤ ِﺮﻳْﺾ‬ْ ‫( ”ﺗَ َﺠﺒﱠ َﺮ‬tajabbaral mareez): the patient’s condition became better.

These above examples make clear what Allah’s “‫ﱠﺖ‬ ْ ‫ﱠﺎﺭﻳ‬

ِ ‫( ” َﺟﺒ‬jabbariat):. In other words, this too is one more
aspect of His Kindness, but for this Man has to observe the path and remain within the set limit. But when
human forces break the limits set by Allah, then the very streams become ferocious. That is why in this
condition “‫( ” َﺟ ْﺒ ٌﺮ‬jabr): tyranny and “‫( ” َﺟﺒﱠﺎ ٌﺭ‬jabbar): tyrant, mutinous, and those who cross the limit.

In the Quran Hazrat Isa says:

19:32 Allah has not made me mutinous, tyrant or ill-fated ً‫َوَﱂْ َْﳚ َﻌﻠْﻨِ ْﯽ َﺟﺒﱠﺎراً َﺷ ِﻘﻴّﺎ‬

In surah Qaf, about Hazrat Muhammed it is said:

50:45
you are not one to pressure them in any way ‫َﻧﺖ َﻋﻠَْﻴ ِﻬﻢ ِﲜَﺒﱠﺎ ٍر‬
َ ‫َوَﻣﺎ أ‬
(don’t force them to agree upon anything)

About the nation of Aad, it is said:

26:130 when you arrest someone, then you arrest him very tyrannically ‫َوإِ َذا ﺑَﻄَ ْﺸﺘُﻢ ﺑَﻄَ ْﺸﺘُ ْﻢ َﺟﺒﱠﺎ ِرﻳْ َﻦ‬

This word has also been used for men with a big hulk in 5:22.

“‫( ”ﺍَ ْﻟ َﺠﺒﱠﺎ ُﺭ َﻣﻦ ﺍﻟﻨﱠ ِﺨﻴْﻞ‬al-jabbaro man-nikheel): the long date which nobody’s hand can reach

You would have noted that no force of man is good or bad in itself. It is its usage which makes it good or
bad. If force is used to mend broken bones, then it is good, but if the same force is used for breaking
bones, then it is bad.

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“‫( ”ﺟﺒّﺎﺭ‬jabbar) which stops tyranny is a blessing of God, and the “‫( ”ﺟﺒّﺎﺭ‬jabbar) that perpetrates tyranny
is the reason for punishment.

Jibreel ‫ِﺟ ﺒ ْﺮ ِ ﻳ ْ ُﻞ‬

“‫( ” ِﺟﺒ ِْﺮ ْﻳ ُﻞ‬Jibreelu) is a Hebrew word. In Quran it is meant to be the power that inscribes Divine
inspiration (wahi) on the Messengers heart.

Quran says:
‫ﻳﻞ ﻓَِﺈﻧﱠﻪُ ﻧـَﱠﺰﻟَﻪُ َﻋﻠَﻰ‬ِ ِ‫ّ ﱢ‬
2:97
Say “if someone distances himself from Jibreel, who inscribed َ ‫ﺎنَ ﻋَﺪُوًا ﳉ ْﱪ‬
َ‫ُﻞْ ﻣَﻦ ﻛ‬
this Divine message on your heart”… َ ِ‫ﻗَـﻠْﺒ‬
‫ﻚ‬

ِ ‫( ”ﺭُﻭْ ُﺡ ْﺍﻟﻘُﺪ‬ruhool quddus) (16-102) and “‫( ”ﺭُﻭْ ُﺡ ْﺍﻻَ ِﻣﻴ ِْﻦ‬roohul ameen)
“‫( ” ِﺟﺒ ِْﺮ ْﻳ ُﻞ‬jibreel) is also called as “‫ُﺱ‬
(26:193). The word “‫( ” ِﺟﺒ ِْﺮ ْﻳ ُﻞ‬Jibreelu) appears in Surah Baqaraa twice (2:97-98) and once in Surah
Tahreem (66:4).

Since mankind cannot understand the significance of wahi (Divine inspiration, because wahi is the
knowledge that has its source beyond the comprehension of mankind, therefore it cannot understand what
is the essence of “‫( ” ِﺟﺒ ِْﺮ ْﻳ ُﻞ‬jibreel) is. Our connection with wahi exists in Quran and from there we can
comprehend it. This energy “‫( ”ﺭُﻭْ ٌﺡ‬roohun) is called “ ٌ‫( ”ﻗُﺪُﺱ‬quddusun) and “‫( ”ﺍَ ِﻣﻴ ٌْﻦ‬ameenun) because
the Divine inspiration (which is engraved on the heart of Messengers) is neither adulterated nor has any
corruption in it. Neither is there any doubt of an emotional input of the Messenger (53:3), nor is there any
corruption made by Messengers themselves (3:160). None of the worldly powers can interfere with it.

The enemies of the Messengers are the ones who introduce these elements after their death (whether they
may be their own kin or others). But Quran states that no adulteration or corruption is possible, because
God Himself has taken on the responsibility to safeguard it.

J-B-L ‫ﺝﺏﻝ‬
“‫( ”ﺍَ ْﻟ َﺠﺒَ ُﻞ‬Aljabalu) is a mountain, or nation’s chief or scholar. (plural “‫( ”ﺟﻤﻊ ِﺟﺒَﺎ ٌﻝ‬jeebaalun)).

Surah Al-Anmbiyaa says:

We made the chiefs of this nation subservient to David
21:79 ‫ﺎل‬
َ َ‫َو َﺳ ﱠﺨ ْﺮﻧَﺎ َﻣ َﻊ َد ُاوْوَد ا ْﳉَﺒ‬
(for the fulfillment of the purpose of life)

The same meaning is to me taken in (34:10). It could also mean that the Messenger David brought the
mountainous area under his control and put to use. In Surah Qaaf the opposite of “‫( ”ﺍَ ْﻟ ِﺠﺒَﺎ ُﻝ‬al-jbaal) is
given as the “ ٌ‫( ”ﺍَﺭْ ﺽ‬arz) which means lower level. (18:47). Also see heading (A-W-B).

In it too “‫( ” ِﺟﺒَﺎ ٌﻝ‬jibaalu) are meant to be the chiefs, while the “ ٌ‫( ”ﺍَﺭْ ﺽ‬arz): the lesser group.
ْ (al-jibilu) and “ُ‫”ﺍﻟ َﺠﺒِﻠﱠۃ‬
“‫”ﺍﻟ َﺠﺒِ ﱡﻞ‬ ْ (al-jibilatuh) is a large group of people as in 36:62 & 26:184 {T}.
“‫( ”ﺍﻟ ِﺠﺒِﻠﱠۃ‬al-jibillath): a large amount, a constant mannerism, nature, crowd {M}.

Ibn Faris has said that its fundamental meaning is to be elevated and that all its various constituents to be
collected permanently together. Hence “‫( ” ِﺟﺒَﺎ ٌﻝ‬jibaalun) is a collection of loftiness, status, power and
community.

The common meaning of “‫( ” ِﺟﺒَﺎ ٌﻝ‬jabalun) is a mountain and its metaphorical meaning is chiefs or leaders
of a nation. Thus in Quran, it is possible to ascertain which meanings are appropriate by considering the
context of the verse.

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 J-B-N ‫ﺝﺏﻥ‬
“ ُ‫( ”ﺍَ ْﻟ ُﺠﺒْﻦ‬al-jubnu), is cowardice, to be weak hearted. Also its meaning is cheese. “‫َﺎﻥ‬
ِ ‫( ”ﺍَﻟَ َﺠﺒِ ْﻴﻨ‬al-
ajabeenaani) is temples (both sides of forehead) where the folds occur. Its singular is “ ُ‫( ”ﺍﻟ َﺠﺒِﻴْﻦ‬al-
jabeenu). “ ُ‫( ”ﺍﻟ َﺠﺒِﻴْﻦ‬al-jabhatunh) is also the fore head (this in between the temples) [T, M,R}.

In Quran, with reference to Abraham and Ishmael it is given

37:103 Abraham put Ishmael on his side, of temple ِ ْ ِ‫وﺗَـﻠﱠﻪُ ﻟَﻠْ َﺠﺒ‬
‫ﲔ‬ َ

Same as a slaughter lays the animal down on one side to slaughter it with ease. Thus it is obvious from
Quran that Abraham laid Ishmael down in the same way.

J-B-He ‫ﺝﺏﻩ‬
ْ (al-jabhatuh) is forehead. Its plural is “ٌ‫( ” َﺟﺒِﺎﻩ‬jabhaau). It also means a beautiful woman who has a
“‫”ﻟ َﺠ ْﺒﮩَۃ‬
broad and high forehead {T}. Muheet has said that its fundamental meaning is of lofty and tall person.
Quran says “‫( ” ِﺟﺒَﺎﻫُﻬُ ْﻢ‬jibahuhum) in verse 9:35 to say “their foreheads”.

J-B-W/Y (‫ﺝ ﺏ ﻭ )ی‬

“‫( ” َﺟﺒَﯽ ْﺍﻟ ِﺨ َﺮﺍ َﺝ َﻭﺍ ْﻟ َﻤﺎ َﻝ‬jabyi al khiraaja wal maala): collected tribute and wealth.
“‫ﺽ‬ِ ْ‫( ” َﺟﺒَﯽ ﺍﻟﻤﺎ َء ﻓِﯽ ﺍﻟ َﺤﻮ‬jabyi al maa fi al hodh): collected water in the fountain.
“‫ﺽ‬ ِ ْ‫( ” َﺟﺒَﯽ ﺍﻟ َﻤﺎ َء ﻓِﯽ ﺍﻟ َﺤﻮ‬jabal ma’aa fil hauz): collected water in the pool. Tts plural is “‫ﺏ‬
ٍ ‫( ” َﺟ َﻮﺍ‬jawabin) or
“ُ‫( ”ﺍَﻟﺠﺎﺑِﻴَۃ‬al-jawabi).

The fundamental meaning of this root is to collect {T, M, R}.

The Quran says:

37:13 ِ ‫ﺎن َﮐﺎ ْﳉﻮ‬
‫اب‬ ِ
ٍ ‫وﺟ َﻔ‬
ََ
‫ات‬ ِ ِ ‫ُﳚ‬
28:57 all types of fruit would be drawn towards the Kaabaa and get collected there ُ ‫ﺒﯽ اﻟَْﻴﻪ َﲦََﺮ‬
ٰ ْ

“‫( ” َﺟﺒَﺎ‬jabaa): to compile or collect.

In Surah Al-Airaf it is said:

when you do not take a Quranic verse to them, they ٍ ِِ
7:203
say ‘why don’t you compose one your self ْ َ‫َإِذَا ﱂَْ ﺗَﺄْﻬﺗﻢ ﺑِﺂﻳَﺔ ﻗَﺎﻟُﻮاْ ﻟَ ْﻮﻻ‬
‫اﺟﺘَﺒَـْﻴﺘَـ َﻬﺎ‬

This is said because, the non-believers had this impression that the messenger compiled (God forbid) the
Quranic verses by collecting hearsay.

Even today the Orientalist put out such ideas. This is because of their lack of knowledge regarding
position of the ‘Messenger-ship’ or perhaps mere prejudice on their part. In both cases our educated
people were badly affected by such writings.

“‫( ”ﺍَ ْ ِﻻﺟْ ﺘِﺒَﺎ ُء‬al-ijteebaau) is to collect wealth from the source and horde it, (meaning the collected tribute).
Thus it is deduced that it means, to selectively collect {T, M, R}, as given in verse 3:178 “‫”ﷲُ ﻳَﺠْ ﺘَﺒِ ْﯽ‬ ‫( َ ﱠ‬Allah
reclaims).

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 J-Th-Th ‫ﺝﺙﺙ‬
“‫ﺚ‬ ‫( ”ﺍَ ْﻟ َﺠ ﱡ‬al-jaththu) is to uproot a tree from its roots.
“‫( ”ﺍَ ْ ِﻻﺟْ ﺘِﺜَﺎﺙ‬al-jitithaathu): the same, but even with more emphases {T, M, R}. In Quran we have “‫ﺖ‬
ُ ْ ‫”ﺍُﺟْ ﺘُﺜﱠ‬
(ujtuthtu) in verse 14:26, which means ‘its roots and base was uprooted’.
“‫ُﺚ‬ ‫( ”ﺍَ ْﻟﺠ ﱡ‬al-juththu) is a hill which is reduced to a small mound.
“‫ﺍﻻ ْﻧ َﺴﺎ ِﻥ‬ ِ ْ ُ‫( ” ُﺟﺜﱠۃ‬juththul al insaani) is when a person is sitting or lying down, and thus his body quizzes to
small size (Ibn Faris).

Ibn Faris states that its fundamental meaning is to collect. The same applies to uprooted tree as it is
collected in small bundle so that it does not sprout again.

J-Th-M ‫ﺝﺙﻡ‬
“‫( ” َﺟﺜَ ٌﻢ‬jathama), “‫( ”ﻳَﺠْ ﺜِ ُﻢ‬yajthimu), “ً ‫( ” َﺟ ْﺜﻤﺎ‬jathman) and “ً‫( ”ﺛُﻮْ ﻣﺎ‬juthoomu) is to cling such as not to
separate again. For birds etc. to sit on their chest, so as not to move from the place is said “‫( ”ﺍَ ْﻟ َﺠﺎﺛِ ُﻢ‬al-
jaathimu).
“ُ ‫( ”ﺍَ ْﻟﺠ ُْﺜ َﻤۃ‬al-juthmatuh) is a mound of soil, mud or ash.
“‫( ”ﺍَ ْﻟ ُﺠﺜُﻮْ ُﻡ‬al-juthoomu) and “‫( ”ﺍﻟ َﺠﺜَ َﻤہ‬al-jathamatah) is a hillock.
“ُ ‫( ”ﺍَ ْﻟ ُﻤ َﺠﺜﱠ َﻤۃ‬al-mujaththamatuh) is the animal that is tethered so as to take an aim at it for the purpose of
killing it {T}. Therefore it means to collect in a place and be made immobile {F}.

In Quran is given:
ِِ ِ ِ
7:78 they remained static in their houses and turned into mounds َ ْ ‫ﺻﺒَ ُﺤ ْﻮ ﻓ ْﯽ َدا ِرﻫ ْﻢ َﺟﺜﻤ‬
‫ﲔ‬ ْ َ‫ﻓَﺎ‬

J-Th-W ‫ﺝﺙﻭ‬
“ُ ‫( ”ﺍَ ْﻟ َﺠ ْﺜ َﻮﺓ‬al-jathwatuh) (with all three vowels on J) a mound of stones or sand, and also body.
“ُ ‫( ”ﺍَ ْﻟ َﺠ ْﺜ َﻮﺓ‬juthaa al harami) is the mound of pebbles that is collected at the limits of the “” (haram) to be
thrown at the Devil. The idols, on which the sacrificial animals were slaughtered, during the pagan
period.
“‫( ”ﺍﻟ ُﺠﺜَﺎ‬al-juthaa) is a community (collection) of people.
“‫ﺕ ﺍ ِﻻﺑِ َﻞ‬ ُ ْ‫( ” َﺟﺜَﻮ‬jathawtu al ibila): ‘I have collected the camels’.
“َ ‫( ” َﺟﺜﺎ‬Jathaa), “ ْ‫( ”ﻳَﺠْ ﺜُﻮ‬yajtho), “‫( ” ُﺟﺜِﻴًّﺎ‬jutheeyan) is to squat (for the purposes of quarrel).
“‫ﺙ‬ ٍ ‫( ”ﻓَﮩُ َﻮ َﺟﺎ‬fahuwa jaathin): that someone squatted on knees (plural is “‫( ” ُﺟﺜِ ﱞﯽ‬juthiyun) and also “ٌ ‫” ِﺟﺜِ ّﯽ‬
(jithiyan) {T}.

In Surah Jaathiyaa it is given:

you will see all groups squatting on their knees
45:28 ‫َوﺗَـَﺮ ٰی ُﮐ ﱠﻞ اُﱠﻣ ٍﺔ َﺟﺎﺛِ َﯽ‬
(in disgrace, humility and helpless ness.)

In Surah Maryam it is given:

19:27 We will place the ignorant on their knees ً‫ﲔ ﻓِْﻴـ َﻬﺎ ِﺟﺜِﻴّﺎ‬ ِِ
َ ْ ‫َوﻧَ َﺬ ُر اﻟﻈﱠﺎﻟﻤ‬
We will present them around hell on their knees
19:68 ‫ﱠﻢ ِﺜِﻴًّﺎ‬ ِ
َ ‫ﻟَﻨُ ْﺤﻀَﺮ ﻧـ ُﱠﻬ ْﻢ َﺣ ْﻮ َل َﺟ َﻬﻨ‬
(in total disgrace)

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 J-H-D ‫ﺝﺡﺩ‬
“‫( ” َﺟ َﺤ َﺪ َﺣﻘﱠہ‬jhada haqqahu), is to deliberately deny some one’s right.
“ٌ ‫( ”ﺍَﺭْ ﺽٌ َﺟ ِﺤ َﺪﺓ‬ardhun jahidatunh) is dry land.
“‫( ”ﻋَﺎ ٌﻡ َﺟ ِﺤ ٌﺪ‬a’mun jahidun) is the year with below average rain.
“‫( ”ﺍَﺟْ َﺤ َﺪ ﺍﻟ ﱠﺮ ُﺟ ُﻞ‬ajhadal rajulu) is uttered when one loses everything and gets up dejected to leave {T}.

Ibn Faris has said that it means the draught (shortage) of blessings, or of good things.

Raghib and Muheet have said that “‫( ”ﺍَ ْﻟ َﺠﺤْ ُﺪ‬al-jahdu): to deny that which the heart believes in, and vice
versa.

In various places Quran has referred to those who deny Divine laws merely on account of the intentional
ِ ‫( ”ﺑِ ٰﺎﻳَﺎ‬6:33).
ّ ‫ﺕ‬
stubbornness “ َ‫ﷲِ ﻳَﺠْ َﺤ ُﺪﻭْ ﻥ‬

This is explained elsewhere as in following verse:

these people deny the truth deliberately, merely on
27:14 account of their lack of knowledge and arrogance, ‫ﺑَِﺎو اَﺳْﺘـَﻴـْﻘَﻨَﺘـْﻬَﺎ اَﻧـْﻔُﺴُﻬُﻢْ ﻇُﻠْﻤﺎً وَﻋُﻠُﻮًا‬
ّ ‫َو َﺟ َﺤ ُﺪ ْو‬
although they know very well that it is the truth

Muheet has said that “َ‫( ” َﺟ َﺤ َﺪ ﺍﻟﻨﱢ ْﻌ َﻤۃ‬hajada al ne’matih): that he has not understood it or deliberately is
ungrateful of the blessings.

J-H-M ‫ﺝﺡﻡ‬
“ُ ‫( ”ﺍَﺟْ َﺤ َﻢ َﻋ ْﻨہ‬ajhama anhu): that he was stopped from whatever he was doing.
“‫( ”ﺍَ ْﻟ َﺠﺤﱠﺎ ُﻡ‬al-hjjam) is used for a miser who stops his wealth from spreading {T}.
“‫( ”ﺍﻟﺒَ ِﻌ ْﻴ َﺮ‬al-bai’yur): to put a muzzle on a camel’s mouth to stop it from biting.
“ ُ‫( ”ﺗَ َﺠ ﱠﺤ َﻢ ْﺍﻟ َﻤﮑﺎﻥُ َﻭ ْﺍﻟﻘَ ْﻠﺐ‬tajahhama al makaanu walqalbu): the house, or the heart got constricted {M}.

Imam al Ramanyi has given “‫( ”ﺍَﺟْ َﺤ َﻢ‬ajhama), “‫ﮏ‬ ٰ ‫( ”ﺍِ ْﻧﺘ‬intahaa) as synonyms.
َ ‫( ”ﺍَ ْﻣ َﺴ‬amsaka) and “‫َﮩﯽ‬

Ibn Faris has said that this word in its meaning is an inversion.

“‫( ”ﺗَ َﺠ ﱠﺤ َﻢ‬tajahamma): to grow bitter as the consequences of one’s miserliness and constriction of heart.
From this is deduced as, to set aflame.
“ُ ‫”ﻟ َﺠﺤْ َﻤۃ‬ ْ (al-jahmatuh) is the fire in a deep place. Therefore it means a very hot place.
“‫ﺏ‬ ِ َ َ‫( ”ﺍَ ْﻟ َﺠﺎ ِﺣ ُﻢ ِﻣﻦ‬al jaahimu minal harbi): a very fierce battle {T}.
ْ‫ﺮ‬ ‫ﺤ‬ ْ ‫ﺍﻟ‬

Ibn Faris has given its meaning as very hot and intense fire.

Quran has used this word for the state of Hell (see 44:27, 37:55, 37:64, 37:68). Quran has given the result
of ‘wrong doing’ as the fire of hell because it burns everything to ashes.

If the purpose of life is considered in the light of Quran, it will be obvious that this worldly life is a link in
the chain of development and this progress has a long way yet to travel. In following the divine laws,
human being reaches a certain level of progress and development eventually in the hereafter. But if its
capabilities are not able to travel the distance then it is not able to reach that level. It comes to a halt. This
is the fundamental rule of natural progress. This halting is referred to in Quran as “‫( ”ﺍَ ْﻟ َﺠ ِﺤ ْﻴ ُﻢ‬al-jaheemu),
which fundamentally means to come to a halt.

“‫( ”ﺍَ ْﻟ َﺠ ِﺤ ْﻴ ُﻢ‬al-jaheemu) is hence the last stop on the path of its journey. And because this heat of realization
is so intense, it burns the heart (104:7-8) to the extent that it will turn its dreams to ashes. According to

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Quran, an individual or a nation that come to such a halt, that place is called “‫( ”ﺍَ ْﻟ َﺠ ِﺤﻴْ ُﻢ‬jaheem). Life is a
continuous flow that has to keep on flowing, but the flow which comes to a halt, starts getting stale.

J-D-Th ‫ﺝﺩﺙ‬
ُ ‫( ”ﺍَ ْﻟ َﺠﺪ‬al-jadas): grave. Its plural form is “‫ُﺙ‬
“‫َﺙ‬ ٌ ‫( ”ﺍَﺟْ ﺪ‬ajdus) and “‫َﺍﺙ‬
ٌ ‫( ”ﺍَﺟْ ﺪ‬ajudas).

The Quran says about those in the state of Janannum:

They will suddenly get out of their graves and sped ِ ‫ﻓَﺎِذَاﻫﻢ ِﻣﻦ ْاﻻَﺟ َﺪ‬
36:51 ‫اث ِﻟٰﯽ رَﻬ ﱢﺑِ ْﻢ ﻳـَﻨْ ِﺴﻠُ ْﻮ َن‬ ْ َ ُْ
towards their lord.

This is followed up with the following verse where these same people shall say:
36:56 Who woke us up from our resting place? ‫َﮐ ْﻬ َﻤ ْﻦ ﺑـَ َﻌﺜَـﻨَﺎ ِﻣ ْﻦ َﻣ ْﺮﻗَ ِﺪﻧَﺎ‬

Hence “‫َﺙ‬ ٌ ‫( ”ﺍَ َﺟﺪ‬ajadas) and “‫( ” َﻣﺮْ ﻗَ ٌﺪ‬maroqad) have same meanings. Please not that these words are not
confined for some specific places, but rather conditions.
“ُ ‫( ”ﺍَ ْﻟ َﺠ َﺪﺛَۃ‬al-dajasa) is the sound a camels foot makes while striking the ground.

J-D-D ‫ﺝﺩﺩ‬
“‫( ”ﺍَ ْﻟ َﺠ ﱡﺪ‬al-jadda). The basic meaning of this root is to complete or cut off something. For instance,
“‫( ”ﺛَﻮْ ﺏٌ َﺟ ِﺪ ْﻳ ٌﺪ‬saub jadeed): the recently cut cloth. But soon its use began to mean every newly prepared or
new-born thing {T}. “‫( ”ﺍَ ْﻟ َﺠ ِﺪ ْﻳ ُﺪ‬al-jadeed) is used for a thing with you previously never had any knowledge
of.

The Quran says:

If He would desire, He could replace you with a new ِ ْ‫اِ ْن ﻳﱠ َﺸﺎْ ﻳ ْﺬ ِﻫﺒ ُﮑﻢ وﻳﺎ‬
14:20 ‫ت ِﲞَﻠْ ٍﻖ َﺟ ِﺪﻳْ ٍﺪ‬ ََ ْ ْ ُ
creation. (a creation which you have no knowledge of)

“ُ ‫( ”ﺍَ ْﻟ ُﺠ ﱠﺪﺓ‬al-jodda): the way of anything, which is the way of its completion. The plural is “‫( ”�َ ٌد‬joda).

The Quran use this word in mention of mountains:

35:27 Roads of color red and white ٌ ‫ُﺟ َﺪ ٌد ﺑِْﻴ‬
‫ﺾ َوﲪٌُْﺮ‬

Here the ways are referring to the lines of rocky layers of different colors, on which the mountains are
constructed. In this regard “ُ ‫( ”ﺍَ ْﻟ ُﺠ ﱠﺪﺓ‬al-jodda) is also used for the lines on a donkey back.

“‫( ”ﺍَ ْﻟ َﺠ ﱡﺪ‬al-jaddo) also means soil or field, and also for a very blessed man. It also means grandfather. It is
to this regard that its meanings are maturity, greatness and high status as well.

The Quran hence says:

72:3 The status of our Rabb is extremely great. ‫َواِﻧﱠﻪُ ﺗَـ َﻌﺎ ٰﻟﯽ َﺟ ﱡﺪ َرﺑـﱢﻨَﺎ‬

“‫( ”ﺍَ ْﻟ ِﺠ ﱡﺪ‬al-jidda) to make an effort in any work. It also means to hurry or do something quickly. In addition
to this, this word is also used to express exaggeration, for instance
“‫( ”ﻋَﺎﻟِ ٌﻢ ِﺟ ﱠﺪ ﻋَﺎﻟِ ٍﻢ‬alimun jidda alim): he is a scholar, indeed a great scholar {T}.

Ibn Faris says that this root has three basic meanings:
- High status
- Well blessed
- Completion by cutting.
All three meanings have been presented with examples in the above text.

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 J-D-R ‫ﺝﺩﺭ‬
“‫( ”ﺍَ ْﻟ َﺠ ْﺪ ُﺭ‬al-jadro), “‫( ”ﺍَ ْﻟ ِﺠﺪَﺍ ُﺭ‬al-jidar): wall. “ُ‫( ”ﺍَ ْﻟ َﺤﺎ ِءﻁ‬al-haito) is used to cover a wall.
“‫( ”ﺍَ ْﻟ َﺠ ْﺪ ُﺭ‬al-jadar): to be tall.

The real meaning of this root is in fact to be rise, to be tall. Hence “‫ﺕ ْﺍﻟ ِﺠﺪَﺍ َﺭ‬ ُ ْ‫( ” َﺟ َﺪﺭ‬jarad tul-ijara): that the
wall got taller.
“‫( ”ﺍَ ْﻟ َﺠ ْﺪ ُﺭ‬al-jadru) is a plant that grows in sandy soil {T}.
Surah kahaf has uses the wird of “‫( ” َﺟﺪَﺍ ٌﺭ‬jadar) in the meaning of wall (18:77).
“‫( ”ﺍَ ْﻟ َﺠ ِﺪ ْﻳ ُﺮ‬al-jadeer): to be in appropriate and suitable.
“ً‫( ”ﻗَ ْﺪ َﺟ ُﺪ َﺭ َﺟﺪَﺍ َﺭﺓ‬qad jadora jadarah): surely he got appropriate.
“‫ﮏ‬ َ ِ‫( ”ﺍِﻧﱠ ٗہ َﻣﺠْ ُﺪﻭْ ٌﺭ ﺍَ ْﻥ ﻳَ ْﻔ َﻌ َﻞ ٰﺫﻟ‬inna majdor an yaf’al zalika): he is indeed suitable for this.

The Quran says:

9:97 They are more suited then this where they do not understand ‫َواَ ْﺟ َﺪ ُر اَﱠﻻ ﻳـَ ْﻌﻠَ ُﻤ ْﻮا‬

“ُ ‫( ”ﺍَ ْﻟ َﺠ ِﺪ ْﻳ َﺮﺓ‬al-jadeerah) is one’s health condition.

J-D-L ‫ﺝﺩﻝ‬
“‫( ”ﺍَ ْﻟ َﺠ ْﺪ ُﻝ‬al-jadlo) basically means to be twisted.
“‫( ” َﺟ َﺪ َﻝ ْﺍﻟ َﺤ ْﺒ َﻞ‬jadal-al-habla): twisted the rope firmly.
“‫( ”ﺍَ ْﻟ َﺠ ِﺪ ْﻳ ُﻞ‬al-jadeel) is the twisted leather or rope used on horses {T}.
“‫( ”ﺍَ ْﻟ ُﺠﺪَﺍ ُﻝ‬al-judalo) is used for anything that is twisted firmly {M}.
“ُ ‫( ” ْﺍﻟ َﺠ َﺪﻟَۃ‬al-jadalah): firm soil {T}.
“ً‫( ” َﺟ َﺪ َﻝ ﺍﻟ ﱠﺸ ْﯽ ٌء ُﺟ ُﺪﻭْ ﻻ‬jadalashai judola): to become firm and hard.

Ibn Faris says that the basic meaning of this root is to become long firm.

“‫( ” َﺟ َﺪ ٌﻝ‬jadal) is used for a quarrel because of its long lasting.

“‫( ”ﺍَ ْﻟ ِﺠﺪَﺍ ُﻝ‬al-jidalo). According to Raghib, this word is used for such a quarrel where participants try to
dominate each other, and for that reason make the discussion long without any proper reason. This is the
reason why some think that the meaning of this word is the same as of “‫ﻉ‬ ٌ ‫ﺻ َﺮﺍ‬
ِ ” (sira’o) which means to
throw your opponent on the ground {T}.

The Quran mention the following regarding Hajj.

2:197 Don’t exercise jidal in hajj ‫َﻻ ِﺟ َﺪ َال ﻓِ ْﯽ ا ْﳊَ ﱢﺞ‬

With respect to the above given meaning of jidal, the purpose of hajj becomes clear. Hajj is an
international gathering of Muslims with a practical purpose. The purpose is to get together to discuss and
solve the mutual problems and issues. The Quran says that for this gathering do not adopt such a manner
in which you try to throw down your encountering party, or prolong the discussion with useless inputs, in
order to win an argument. Keep your discussions short and serious, and keep in mind the purpose, which
is to discuss as much issues in least possible time.

Surah Mujadilah says “‫ﮏ‬ َ ُ‫( ”ﺍَﻟﱠﺘِ ْﯽ ﺗُ َﺠﺎ ِﺩﻟ‬allitu tujadilko). This is referring to that woman who used to
constantly ask question regarding her husband, from Rusool-Allah. She was prolonging the discussion
without any reason. She wanted to win the argument and hence the argument started to turn into
something like a quarrel.

Surah Al-Kahaf says:

And We have indeed put forth in the Quran repeatedly for ِ ‫ﺻﱠﺮﻓْـﻨَﺎ ﻓِﯽ ٰﻫ َﺬا اﻟْ ُﻘ ْﺮاَ ِن ﻟﻠِﻨ‬
‫ﱠﺎس ِﻣﻦ ُﮐ ﱢﻞ َﻣﺜَ ٍﻞ‬ ْ َ ‫َوﻟَ َﻘ ْﺪ‬
18:54 mankind every kind of example (alternating the styles), but ٍ ِ
ً‫َوَﮐﺎ َن ْاﻻﻧْ َﺴﺎ ُن اَ ْﮐﺜَـَﺮ َﺷ ْﯽء َﺟ َﺪﻻ‬
man is far ahead in contention than anything else

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The meaning is that all aspects has been clearly defined in the holy Quran, but he true way of approach is
that one should not constantly try to prove the Quranic teaching wrong, no matter what. One should keep
an open mind while studying Quran, and always have this objective that I am studying Quran to learn
about the facts. This is the only way to actually learn something.

J-Dh-Dh ‫ﺝﺫﺫ‬
“‫( ”ﺍَ ْﻟ َﺠ ﱞﺬ‬al-jazz): to break something.
“ً‫( ” َﮐ َﺴﺮْ ﺗُ ٗہ ﺍَﺟْ َﺬﺍﺫﺍ‬kasaratu ajazaza): I smashed it into several pieces.
“ُ ‫( ”ﺍَ ْﻟ ُﺠ ﱠﺬﺓ‬al-juzzah) basically means the part of something that gets cut off.
“‫( ” ُﺟ َﺬﺍ ٌﺫ‬juzazu) parts or dust of gold.

Surah Al-Anbiya says:

21:58 Ibrahim smashed those statues into pieces. ً‫ﻓَ َﺠ َﻌﻠَ ُﻬ ْﻢ ُﺟ َﺬاذا‬

Surah Hood says the following regarding the status of Jannah:

Not breakable gift (a gift that is not going to stop or end,
11:108 ‫َﻋﻄَﺎءً َﻏْﻴـَﺮ َْﳎ ُﺬ ْوٍذ‬
which shall last forever)

In other words
65:6 An everlasting compensation ‫اَ ْﺟٌﺮ ِﻏْﻴـُﺮ اﳑَْﻨُـ ْﻮ ٍن‬

J-Dh-Ain ‫ﺝﺫﻉ‬
“‫ﻉ‬ٌ ‫( ” ِﺟ ْﺬ‬jiz’a) is the trunk of a palm tree. Its plural is “‫ﻉ‬
ٌ ْ‫( ” ُﺟ ُﺬﻭ‬jozo’o).
Some have said that this word is used for the trunk that has gone dry. Some has said that it means the
trunk that has been cut off. But others think that this word does not contain concepts of drying out or get
cut off.

Surah Mariam has mentioned “‫ﻉ ﺍﻟﻨﱠ ْﺨﻠَ ِۃ‬ ِ ‫( ” ِﺟ ْﺬ‬jiza’in nahazi) in19:23, to means palm tree of dates, and 19:25
has made it clear that this palm tree is flourishing, bearing fruit. But on the other hand, surah Taha has
ِ ْ‫( ” ُﺟ ُﺬﻭ‬jozo’in nahli) for the wood of a crucifix (20:71). From this we get the
used the words of “‫ﻉ ﺍﻟﻨﱠ ْﺨ ِﻞ‬
indication that crucifix was made from cut off dry wood of palm trees.

“‫( ” َﺟ َﺬ ْﻋﺘُ ٗہ‬jaz’ah): that I cut it off.

“َ‫( ” َﺟ َﺬ َﻉ ﺍﻟ ﱠﺪﺍﺑﱠۃ‬jaz’addabbah): he cut off the animal’s route.
“ُ ‫( ”ﺍَ ْﻟ ُﺠ ُﺪﻭْ َﻋۃ‬al-jodo’ah) is the young age.

Ibn Faris says that it basically means youth and freshness, trunk of a tree, to meet with something.

J-Dh-W ‫ﺝﺫﻭ‬
“ً‫( ” َﺟ َﺬﺍ َﻋﻠَ َﯽ ﺍﻟ ﱠﺸﯽ ِء ﻳُﺠْ ُﺬﻭْ َﺟ ْﺬﻭﺍ‬jaza a’lashai i yojazzo jazoa): He established himself firmly on something.
َ َ‫ﺍﻑ ﺍ‬
“‫ﺻﺎﺑِ ِﻌ ٖہ‬ ِ ‫ﻁ َﺮ‬ ْ َ‫َﻠﯽ ﺍ‬
ٰ ‫( ” َﺟ َﺬﺍ ﺍﻟﺮﱠﺍ ُﺟ ُﻞ ﻋ‬jazzarrajolu a’la atrafi asabi’hi): Man stood up upon his toes.

Hence it has the basic concept of standing of something on something. For that reason “ٌ ‫( ” َﺟ ْﺬ َﻭﺓ‬jazzwah) is
that flare of burning wood, which loses its glow. In other words, the shining and twinkling is lost and it
ِ ‫ ” َﺟ ْﺬ َﻭ ٍﺓ ِﻣﻦَ ﺍﻟﻨﱠ‬in 28:26 to indicate flare of a fire.
gets settled on a condition. Quran has used “‫ﺎﺭ‬

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 J-R-H ‫ﺝ ﺭﺡ‬
“‫( ” َﺟ َﺮ َﺡ‬jarha): to acquire something, to get something.

Ibn Faris says that it has two basic meanings. One is earning and second is of opening the skin (to inflict
wound)

The Quran says following with respect to earning:

65:6 Those who produce unbalance ِ ‫اَم ﺣ ِﺴﺐ اﻟﱠ ِﺬﻳﻦ اَﺟﺘـﺮ ﺣﻮا اﻟ ﱠﺴﻴﱢ ٰﺎ‬
‫ت‬ ْ ُ ََ ْ َ ْ َ َ ْ
This above verse is referring towards those who commit crime.

Surah Al-An’am says:

‫ﱠﻬﺎ ِر‬ ِ
6:60 That what you do during the daytime َ ‫َﻣﺎ َﺟَﺮ ْﺣﺘُ ْﻢ ﺑﺎ ﻟﻨـ‬

ِ ‫( ”ﺍَ ْﻟ َﺠ َﻮ‬al-javarih) is used for the hands, feet or body members that work for a man.
In this context “‫ﺍﺭ ُﺡ‬
Muheet says that “‫ﺍﺭ ُﺡ‬ ِ ‫( ”ﺍَ ْﻟ َﺠ َﻮ‬al-javarih): those challenges that one makes during the daytime. Likewise,
the problems that come during the night, as called “‫ﻕ‬ ِ ‫( ”ﻁَ َﻮ‬tawariq).
ُ ‫ﺍﺭ‬

In addition to this, it means the hunting animal. This because “‫( ” َﺟ َﺮ َﺡ ﻳَﺠْ َﺮ ُﺡ‬jaraha yajrah): to wound.
“ُ ‫( ”ﺍَ ْﻟ َﺠ َﺮﺍ َﺣۃ‬al-jarahah): the wound which is inflicted by a spear or sword.

Quran has used “ َ‫ﺡ ُﻣ َﮑﻠﱢﺒِ ْﻴﻦ‬ ِ ‫( ”ﺍَ ْﻟ َﺠ َﻮ‬aljawarihi mokaleen) for those animals one train for hunting, like dogs
ِ ‫ﺍﺭ‬
(5:45).

J-R-D ‫ﺝﺭﺩ‬
“‫( ” َﺟ َﺮ َﺩ‬jarad), “‫( ”ﻳَﺠْ ِﺮ ُﺩ‬yajrid): to peel off.
“‫( ” َﺟ َﺮﺩَﺍ ﻟْ ِﺠ ْﻠ َﺪ‬jaradaljild): that he peeled of the hairs of the skin.
“‫( ” َﺟ َﺮ َﺩ َﺯﻳْﺪﺍً َﻣ ْﻦ ﺛَﻮْ ﺑِہ‬jaradazaid aman soba): He stripped Zaid of his clothes.
“‫( ”ﻓَﺘَ َﺠ ﱠﺮ َﺩ‬fatajarra): He got nude.
“‫( ”ﺍَﻟﺘﱠ َﺠﺮﱡ ُﺩ‬attajarro): to get nude, undressed.
“‫( ”ﺍَ ْﻟ ِﺠ َﺮﺍ ُﺩ‬al-jirad): locust, probably because it shave of the trees and fields from crops. (7:133)
“‫ﺎﻥ َﺟ ِﺮ ٌﺩ‬ ٌ ‫( ” َﻣ َﮑ‬makan jarid): such a place where there grows no grass.
“‫( ” َﺳﻨَۃٌ َﺟﺎﺭُﻭْ ٌﺩ‬sanaha jarod) is a year of extreme famine.

Ibn Faris says that its basic meaning is to clean of something in such a manner that it becomes clearly
visible.

J-R-Z ‫ﺝﺭﺯ‬
“‫( ” َﺟ َﺮ َﺯ‬jarza), “‫( ”ﻳَﺠْ ُﺮ ُﺯ‬yajrozo), “ً‫( ” َﺟﺮْ ﺯﺍ‬jarza): to eat quickly. To murder, to cut off, to uproot.
The basic meaning of this root is to cut off and to be hasty about it.
“‫( ”ﺍَ ْﻟ َﺠﺮُﻭْ ُﺯ‬al-jarozu): when a heavy eater sits down to eat, and leave nothing behind.
“‫( ”ﺍَﺭْ ﺽٌ ُﺟ ُﺮ ٌﺯ‬arz jorz): field on which nothing grows, or where all vegetation has been grazed clean.
“‫( ”ﺍﻟ َﺠ َﺮ ُﺯ‬al-jaraz): a year when no vegetation grows.
ِ ‫( ”ﺍَ ْﻟ َﺠ‬al-jariz): an unfertile woman.
“‫ﺎﺭ ُﺯ‬
“‫( ”ﺍَ ْﻟ ُﺠ َﺮﺍﺯ‬al-joraz): a sharp sword.
ُ

The Quran says:

18:8 We turn this soil into unfertile ground ً ِ‫ﺻﻌ‬
‫ﻴﺪا ُﺟُﺮًزا‬ ِ
َ ‫َوإِﻧﱠﺎ َﳉَﺎﻋﻠُﻮ َن َﻣﺎ َﻋﻠَﻴْـ َﻬﺎ‬
This could mean that We turn this soil into unfertile ground during the season of harvest and winter. It
can also mean that whatever is on earth, We keep deteriorating (the cycle of spring and autumn).

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 J-R-Ain ‫ﺝﺭﻉ‬
“ُ ‫( ”ﺍَ ْﻟ َﺠﺮْ َﻋۃ‬al-jar’a): a sip of a drink (with all three vowels on J).
Lisaan-al-Arab says that “ٌ ‫( ” َﺟﺮْ َﻋۃ‬jar’a) is the swallowing of a drink once, while “ٌ ‫( ”ﺟُﺮْ َﻋۃ‬jor’a) is the
drink itself that gets swallowed.

ُ ‫( ”ﺍَﻟﺘﱠ َﺠﺮﱡ‬al-jarro’o) is the sipping of a drink in such a manner that it becomes very clear that the person
“‫ﻉ‬
who is drinking, is disliking his drink.

Hence the Quran stated regarding those in the state of Jahannum that whatever they get to drink there:
14:17 he will drink it loath fully and will not be able to swallow it ‫ﺎد ﻳُ ِﺴْﻴـﻐُ ْﻪ‬
ُ ‫ﻳـَﺘَ َﺠﱠﺮ ُﻋ ْﻪ َوﻻَﻳَ َﮑ‬

God Almighty! How demeaning can be the bread that one gets in ignominy and subjugation in this world.
It is hard to survive without eating and the food can't even be pushed down the throat!

Muheet's compiler says, the real meaning of this root is to break or cut apart (or to collect).

ٌ ‫( ” َﻭﺗَ ٌﺮ َﺟ ِﺮ‬wa tarun jare-un): the bent of a bow which is so crooked that it gets easily spotted among
“‫ﻉ‬
others. “‫ﻉ‬ ُ ‫( ”ﺍَ ْﻻَﺟْ َﺮ‬alajra’o): hard and rocky land.

Ibn Faris says it basically means the decreasing or lessening of anything drinkable.

J-R-F ‫ﺝﺭﻑ‬
“ َ‫( ” َﺟﺮَﻑ‬jaraf), “ ُ‫( ”ﻳَﺠْ ﺮُﻑ‬yajrofo), “ً ‫( ” َﺟﺮْ ﻓﺎ‬jarfan): to take a lot, to take all or a big portion.
“ َ‫( ” َﺟﺮَﻑَ ﺍﻟﻄﱢ ْﻴﻦ‬jarafat teen): he scraped the earth.
“ ُ‫ﺎﺭﻑ‬ ِ ‫( ”ﺍَ ْﻟ َﺠ‬al-jaarif): a destruction that destroys the (good) acts of a nation. It also means the plague or
some other epidemic.
“‫ﺍﻑ‬ٌ ‫( ”◌َ ْﻳ ٌﻞ ُﺟ َﺮ‬sailun juraaf): the flood which washes away everything.
“ ُ‫( ”ﺍَ ْﻟﺠُﺮْ ﻑُ ﻭﺍﻟ ُﺠﺮُﻑ‬aljarfo wal juruf): that land which is situated on the banks of a river and gradually is
eaten away by the river or washed away in the flood {T, R}.

Surah At-Tauba says:

9:109 a bank which is gradually being washed away ٍ ‫َﺷ َﻔﺎﺟﺮ‬
‫ف‬ ُُ

The real meaning of this root is to cleanse, to take out, to take (water) in the palm of the hand and to cut
away, or to usurp the whole thing {F}.

J-R-M ‫ﺝﺭﻡ‬
“‫( ” َﺟﺮْ ٌﻡ‬jaram) basically means to cut something or to remove something from on top of it and lay it bare
{M}.

Commonly it is used to cut off or pick a fruit from the tree {R}.
“‫( ” َﺟ َﺮ َﻡ ﺍﻟﻨﱠ ْﺨ َﻞ‬jaramal nakhal): cut off the date palm or picked its fruit.
“ُ ‫( ”ﺍَ ْﻟ ِﺠﺮْ َﻣۃ‬al-jirmah): the men who pick the fruits of the date palms.
“ً ‫( ” َﺟ َﺮ َﻡ ﺍﻟ ﱠﺸﺎﺓَ َﺟﺮْ ﻣﺎ‬jarama lushata jarma): he cut off the sheep's wool {T}.
ْ ‫( ” َﺟ َﺮ َﻡ ﻟﱠﻠْ َﺤﻢ َﻋ ِﻦ ْﺍﻟ َﻌ‬jaramal laham unil azm): tore off the flesh from the bone and laid it bare {M}.
“‫ﻈ ِﻢ‬

These examples should make the meaning of the word clear, which is to rob, exploitation, to pick
somebody else's fruit for self. To rob off other people's gains and to lay them bare. The perpetrators of
these acts are called “ َ‫( ” ُﻣﺠْ ِﺮ ُﻣﻮﻥ‬mujremoon). On this basis every unpleasant effort, (displeasing earnings)
are called “‫( ” َﺟﺮْ ٌﻡ‬jarm)
“‫( ”ﺍَﺟْ َﺮ َﻡ‬aj-ram): he became one of the ones with “‫( ” َﺟﺮْ ٌﻡ‬jurm) {R}.

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Keep this meaning of the word in mind and consider that when the Quran sends a nation “ َ‫” ُﻣﺠْ ِﺮ ُﻣﻮْ ﻥ‬
(mujremoon) to jahannum, what it means. According to the Quran the worst society is one in which
some people exploit others and live a luxurious life on the basis of others' hard earned incomes. Such a
society is destined for the state of jahannum.

Surah Al-Qalam says:

ِ ِ
68:35 will We equate the muslemeen with the mujremeen َ ْ ‫ﲔ َﮐﺎﻟْ ُﻤ ْﺠ ِﺮﻣ‬
‫ﲔ‬ َ ْ ‫اَﻓَـﻨَ ْﺠ َﻌ ُﻞ ﻟْ ُﻤ ْﺴﻠَﻤ‬

It is therefore evident that no Muslim can ever be a mujrim. Also see heading (J-N-Y).

َ (la-jaram): essentially, of course, without doubt, what is evident or unmasked or naked {T}.
“‫”ﻻ َﺟ َﺮ َﻡ‬

The Quran says:

11:22 without doubt these people will be the losers in the end ٰ ْ ‫ﻻَ َﺟَﺮَم اِﻧـ ُﱠﻬ ْﻢ ﻓِﯽ‬
‫اﻻ ِﺧَﺮةِ ُﻫ ُﻢ ْاﻻَ ْﺧ َﺴُﺮْو َن‬ ْ
5:2 Do not make a nation incite you ‫َﻻ َْﳚ ِﺮَﻣﻨﱠ ُﮑ ْﻢ َﺷﻨَﺎٰ ُن ﻗَـ ْﻮٍم‬

It means to not make a deal unless they makes you agree to acquire it.

Ibn Faris says “‫( ” َﺟ َﺮ َﻡ‬jaram): to earn.

J-R-Y ‫ﺝﺭی‬
ٌ َ‫ی َﻭ َﺟ َﺮﻳ‬
“‫ﺎﻥ‬ ٌ ْ‫( ” َﺟﺮ‬jariun wa jarayan): means the flow of water, or to flow without any hindrance.
Raghib says “‫ی‬ ُ ْ‫( ”ﺍَ ْﻟ َﺠﺮ‬al-jario): to walk fast. Hence “ ُ‫( ” َﺟ َﺮ ٰی ْﺍﻟﻔَ َﺮﺱ‬jaral faras): the horse ran fast.

The Quran says:

Each sphere is moving firmly for a destined period
13:2 ‫َِﺟَﻞٍ ﻣُﺴَﻤًﯽ‬
ّ ‫ُﮐ ﱞﻞ َْﳚ ِﺮ ْی‬
(There is no hindrance in its path)

ِ ‫( ”ﺍَ ْﻟ َﺠ‬al-jariah) or “‫ﺎﺭ‬

The feminine is “ُ ‫ﺎﺭﻳَۃ‬ ِ ‫( ”ﺍَ ْﻟ َﺠ‬al-jari) which means one which moves,
ٍ ‫( ” َﺟ‬jarin) or “ ْ‫ﺎﺭی‬
flows, or one who runs fast. The plural of “ٌ ‫ﺎﺭﻳَۃ‬ ‫ﺟ‬
ِ َ ” (jariah) is “‫ﺎﺕ‬ ٌ َ‫ﺎﺭﻳ‬
ِ ‫( ” َﺟ‬jariyaat), and “‫ﺍﺭ‬
ٍ ‫( ” َﺟ َﻮ‬jawarin).

Quran says:
51:3 The easily gliding ones ُ َ‫اَ ْﳉَﺎ ِرﻳ‬
ً‫ﺎت ﻳُ ْﺴﺮا‬

The boat which flows or sails in the river is also called “ٌ ‫ﺎﺭﻳَۃ‬ ِ ‫( ” َﺟ‬jariah)
“ُ ‫ﺎﺭﻳَۃ‬
ِ ‫ﺠ‬ َ ْ
‫ﻟ‬ َ ‫ﺍ‬ ” (al-jaari): the moon.
“ ْ‫ﺍﺭی‬ِ ‫( ”ﺍَ ْﻟ َﺠ َﻮ‬al-jawariy): the stars.
“ٌ ‫ﺎﺭﻳَۃ‬ ِ ‫( ” َﺟ‬jaariah): a girl.
“‫( ” َﺟ َﺮی ﺍﻟَ ٗہ ﺍﻟ ﱠﺸ ْﯽ ُء‬jaralahush shaiyi): means that thing remained for him forever, that is, here is a
connotation of perpetuity {T}.
For the perpetuation’s meaning, see heading (J-N-N), under which the term “‫( ”ﺗَﺠْ ِﺮیْ ِﻣ ْﻦ ﺗَﺤْ ﺘِﮩَﺎ ْﺍﻻَ ْﻧﮩَﺎ ُﺭ‬tajri
min tahtehal anhaat) has been explained in the context of heaven.
“‫ی‬ ‫( ”ﺍَ ْﻟ َﺠ ِﺮ ﱡ‬al-jariyo): counsellor and guarantor {T, M}.

The Quran says:

88:12 there is a flowing stream in it ٌ‫ﲔ َﺟﺎ ِرﻳَﺔ‬ ٌْ ‫ﻓَـْﻴـ َﻬﺎ َﻋ‬
42:32 ships in the sea ‫اَ ْﳉََﻮا ِرﻓِﯽ اﻟْﺒَ ْﺤ ِﺮ‬

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 J-Z-A ‫ﺝﺯﺍ‬
“‫( ”ﺍَ ْﻟﺠ ُْﺰ ُء‬al-juzz): a part of something.
“‫( ”ﺍَﺟْ ﺰَﺍ ٌء‬ajza): the parts (plural) of which a thing comprises of.
“‫( ”ﺍﺟﺰﺍ ُء ﺍﻟ ﱠﺴﻔِ ْﻴﻨَ ِۃ‬ajza us safeena), “‫( ”ﺍﺟﺰﺍ ُء ﺍﻟ ﱠﺪ َﻭﺍء‬ajza ud dawa): if some things are removed from among
many things, they will also be a part of that collection and called a “‫( ”ﺟ ُْﺰ ٌء‬juzz) of that collection {T}.

Surah Az-Zakhraf says about the Christians:

some say that some of God’s followers are a part of Him ِِ ِ
43:15
(His sons) ً‫َو َﺟ َﻌﻠُ ْﻮاﻟَﻪٌ َﻣ ْﻦ ﻋﺒَﺎدﻩ ُﺟ ْﺰء‬

This is meant to deny the concept of the ‘Holy Trinity”, which is “One of three and three in One”. This
concept divides God into three! Or it is meant to show as false any notion which gives any man a share in
God’s domain. Jesus being the son of God also comes within the purview of this concept, or the concept
that Man is God, as well.
“‫( ” َﺟ ْﺰ ٌء‬jaz-un): to tear into pieces or separate
“‫( ”ﺍﻟﺠ ُْﺰ ُء‬al-juz) is a part of something whether it is attached to the whole or not. It is not necessary that to
separate a part every individual part of the whole also be cut or broken off. A lot of individuals together
may form a part of the whole.

Surah Al-Hijr says:

for everyone (for the humans who will enter jahannum) ٍ ‫ﻟِ ُﮑ ﱢﻞ ﺑ‬
15:44 ‫ﺎب ِﻣْﻨـ ُﻬ ْﻢ ُﺟ ْﺰءٌ َﻣ ْﻘ ُﺴ ْﻮٌم‬َ
of the doors, a part has been destined

This does not mean that the humans have been torn to pieces and their parts have been separated but it
means that every group has been separated. This makes the verse of surah Al-Baqrah clear in which
Ibrahim has been told to make familiar very well with four birds
then leave them separately in the mountains ; then call out ِ ٰ ْ ‫ﰒُﱠ‬
2:260
to them and they will fly towards you ً‫اﺟ َﻌ ْﻞ َﻋﻠﯽ ُﮐ ﱢﻞ َﺟﺒَ ٍﻞ ﻣﻨْـ ُﻬ َﻦ ُﺟ ْﺰء‬

The Quran uses the word “‫( ” َﺟﺰَﺍ ٌء‬jazaa) for the result of one’s deeds. See its meaning in heading (J-Z-Y).

J-Z-Ain ‫ﺝﺯﻉ‬
ٌ ‫( ” َﺟ ْﺰ‬jaz-un) actually means to cut a rope in the middle {R}. Then it began to be used to mean to cut
“‫ﻉ‬
anything or delink it from the whole
“‫ی‬ َ ‫ﺽ َﻭﺍﻟْ َﻮﺍ ِﺩ‬َ ْ‫( ” َﺟ َﺰ َﻉ ْﺍﻻَﺭ‬jaza’al arda wal waadi): he separated the land from the valley {T}.
ْ‫ی‬ ْ
“ ‫( ” ِﺟ ْﺰﻉ ﺍﻟ َﻮﺍ ِﺩ‬jiz-ul waadi) actually is the place where the valley turns or ends.
ُ
“‫ﻉ‬ُ ‫ﺎﺯ‬ِ ‫( ”ﺍَ ْﻟ َﺠ‬al-jazey) is that main beam in the ceiling and smaller pieces join it: thus it divides these smaller
pieces or the room itself into two parts {R}.

ُ ‫( ”ﺍَ ْﻟ َﺠ َﺰ‬Al-jaza’o) is the opposite of “‫ﺻ ْﺒ ٌﺮ‬

“‫ﻉ‬ َ ” (sabar). “‫ﺻ ْﺒ ٌﺮ‬
َ ” (sabar): perseverance, to be stable. See
heading (Sd-B-R). When something is left in the middle, that is, one dissociates himself with it, then it is
“‫ﻉ‬ُ ‫( ”ﺍَ ْﻟ َﺠ َﺰ‬aljaza) that is to lose hope, to be unstable {R}.

Surah Ibrahim says:

14:21 whether we lose heart or stay stable َ ‫اَ َﺟ ِﺰ ْﻋﻨَﺎ اَْم‬
‫ﺻﺒَـ ْﺮﻧﺎ‬

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 J-Z-Y ‫ﺝﺯی‬
“‫( ” َﺟ َﺰﺍَ ٌء‬jaza’oon), “ٌ ‫ﺎﺯﻳَۃ‬ ِ ‫( ” َﺟ‬jaaziah): the return for something.
“‫ﺍﻭﺑہ ﻭ َﻋﻠَ ْﻴ ِہ‬
ٖ ‫( ” َﺟﺰَﺍﻩُ َﮐ َﺬ‬jaza-hu kazaubehi alaih): he replied to something in such a way that {T}.
“ٌ ‫( ” ُﻣ َﺠﺎﺯَﺍﺓ‬mujazah): to give return to each other. Ordinarily, it is used to mean a return for bad things
while “ٌ‫( ” ُﻣ َﮑﺎﻓَﺎﺓ‬makafa’ah) is used for good things.

Ibn Faris says its basic meaning is to replace i.e. for one thing to be in another’s place.

This meaning points to a great truth. What is considered to be the result of deeds is actually the ‘natural’
result of that deed, that is, the result replaces the deed. If you put your hand into the fire, it is your act,
your hand is burnt and it is very painful, this is the result of your act. The act ended soon but it was
replaced by the result. This brings the Quranic concept of reward and punishment (jaza and saza) to the
fore. According to this concept, neither reward comes from somewhere outside, or punishment. You
abuse someone, he slaps you, and this punishment is from the outside because the abuse and slap have no
connection. But if you eat poison and then die, this is a result of your act. In other words the result
replaces the act.

That is why the Quran says:

acts are in a way their own results
7:147 ‫َﻫ ْﻞ ُْﳚَﺰْو َن اِﻻََﻣﺎ َﮐﺎﻧـُ ْﻮا ﻳـَ ْﻌ َﻤﻠُ ْﻮ َن‬
(every result replaces the act)

“ ْ‫ﺊ ﻳَﺠْ ِﺰی‬ُ ‫( ” َﺟ َﺰی ﺍﻟﺸﻴﱠ ْﻴ‬jazash shaiyu yajzi): that thing was enough. Ibn Faris too, agrees with this meaning.
“ ُ‫( ” َﻣﺎ ﻳُﺠْ ِﺰ ْﻳﻨ َْﯽ ٰﮨﺬﺍ ﻟﺜﱠﻮْ ﺏ‬ma yujzaini haazas saub): this cloth will not be enough for me.
“‫ی‬ ِ ‫( ” ٰﮨ ِﺬ ٖﻩ ﺍِﺑِ ٌﻞ َﻣ َﺠ‬hazehi iblun majazee): For me, these camels will be enough for taking up the load {T}.
‫ﺎﺯ ﱠ‬

The Quran says:

on which day the biggest of men cannot take the load for
2:48 someone else’s crime ٍ ‫ﻳـَ ْﻮﻣﺎً َﻻ َْﲡ ِﺰ ْی ﻧـَ ْﻔﺲ َﻋ ْﻦ ﻧـَ ْﻔ‬
ً‫ﺲ َﺷْﻴﺌﺎ‬ ٌ
(no man can adopt anybody results)

Ibn Faris says it means to compensate on behalf of another.

“ٌ ‫( ” ِﺟ ْﺰﻳَۃ‬jizyah) is used in 9:29 for the tax that is taken from non-Muslims for their protection. That is, that
which is thought to be enough to provide their lives, possessions, honor etc. with protection, and due to
which they are to be exempted from taking part in wars. This small tax is taken in return for all the
benefits that non-Muslims enjoy in an Islamic state and maintenance of which is the responsibility of the
Muslims.

Imam-ur Rahmani has said that “ُ ‫( ”ﺍَ ْﻟ ِﺠ ْﺰﻳَۃ‬jizyah) is equivalent to “‫( ”ﺍَ ْﻟ َﻌ ْﮩ ُﺪ‬al-ahd) (pact)
“ُ ‫( ”ﺍَﻟ ﱢﺬ ﱠﻣۃ‬az-zimmah): responsibility.
“ ُ‫( ”ﺍَ ْﻻَ َﻣﺎﻥ‬al-aman): peace, security
“‫( ”ﺍَ ْﻟﺨَﺮْ ﺍ ُﺝ‬al-khiraj): tax {M}

Thus it would mean the pact or agreement in which somebody is provided security in exchange for a
small tax.

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 J-S-D ‫ﺝﺱﺩ‬
“‫( ”ﺍَ ْﻟ َﺠ َﺴ ُﺪ‬al-jasad): means human body. Other bodies which eat and drink are not called “‫( ” َﺟ َﺴ ٌﺪ‬jasad), but
the creatures which do not eat or drink but have a mind. According to the Arab’s belief, djinns and
malaikas etc. their bodies too may be called “‫( ” َﺟ َﺴ ٌﺪ‬jasad) {T, R}.

The Quran has however called Bani Israeel’s calf as “‫( ” َﺟ َﺴ ٌﺪ‬jasada) in 7:148.

Muheet’s compiler as well as Ibn Faris says that it means for something to be consolidated and hard. As
such “‫( ” َﺟ َﺴ ٌﺪ‬jasad) is a solid and compound body. The calf made by Sameri, was called “‫( ” َﺟ َﺴ ٌﺪ‬jasad)
perhaps because it was solid as well as made out of various jewellery and therefore compound.
Kulyaat or the Key says that “‫( ” َﺟ َﺴ ٌﺪ‬jasad) is actually a colourful body {M}.

Surah Anbia uses the word “‫( ” َﺟ َﺴ ٌﺪ‬jasada) in 21:8 for a human body, but at the same time, it is mentioned
that those “ً‫( ” َﺟ َﺴﺪﺍ‬jasadah) were not such so as not to eat or drink. Suleman’ son has also been called
“ً‫( ” َﺟ َﺴﺪﺍ‬jasadah) in 38:33. That is, a piece of flesh, but only “‫( ”ﺩَﺍﺑﱠۃ‬dabbah) 34:14.

Torah says following about this son (Ajaam) of Suleman:

“And on the fifth year of Ajaam’s government, it so happened that the Egyptian king Siiq attacked
Jerusalem and looted the treasures of God and the King’s house …during the reign of Salomo, a man
named Birbaum had conspired together with an astrologer called Haya against his government. At that
time his efforts had failed, but during Ajaam’s time he became very powerful and together with ten
leaders of Bani Israeel, he defeated Ajaam. He had the idol house made as against the Jewish place of
religion where golden and silver idols were worshipped.” (Salateen 1, Chapter 14 - 11:12).

This son of Suleman, who also sat on the throne, has been called Jasad i.e. only a compound of flesh, in
order to point to his incapability (38:34). This was known by Suleman during his lifetime and he had
prayed to God to keep the kingdom safe.

J-S-S ‫ﺝﺱﺱ‬
“ ‫( ” َﺟﺲﱞ‬jass) basically means to touch, and to find out by touching the pulse whether one is healthy or sick.
It is closer to “ ‫( ” َﺣﺲﱞ‬hus) which means to find out about the things which one can feel.
“ ٌ‫( ”ﺍَ ْﻟ َﺠﺲ‬al-jas): to probe and investigate the internal matters and secrets.

Some say that “ ‫( ”ﺗَ َﺠﺲﱠ‬tajassus) and “‫ﱠﺲ‬ َ ‫( ”ﺗَ َﺠﺴ‬tahussus) have the same meaning with the only difference
that “ ‫( ”ﺗَ َﺠﺲﱠ‬tajassus) is to find out for another and “‫ﱠﺲ‬ َ ‫( ”ﺗَ َﺠﺴ‬tahussus) is for self. Word “ ٌ‫( ” َﺟﺎﺳُﻮْ ﺱ‬jasos)
meaning spy, comes from this. Some say “‫ﱠﺲ‬ َ ‫( ”ﺗَ َﺠﺴ‬tajassus): to find out secrets and “‫ﱠﺲ‬ َ ‫( ”ﺗَ َﺠﺴ‬tahussus): to
eavesdrop {T, R}.
“ ُ‫( ”ﺍَ ْﻟ َﺠﺎﺳُﻮْ ﺱ‬al-jasoos) is a bad confidante and “‫( ”ﺍَﻟﻨﱠﺎ ُﻣﻮْ ﺱ‬an-namoos) and “ ُ‫( ”ﺍَ ْﻟ َﺤﺎﺳُﻮْ ﺱ‬al-hasoos) is a good
confidante.

Quran says:
49:12 don’t investigate hidden things for nothing ‫َﻻ َﲡَ ﱠﺴ ُﺴ ْﻮا‬

This means don’t try to find out for personal gain or things which he wants to keep hidden and which
brook no evil. Don’t waste your precious time in such useless things. These meanings also indicate an
element of evil, that is, to do this for a bad purpose is not good. But for governments it is necessary to
know internal things about citizens and foreigners. These do not fall into the category which Quran has
forbidden.

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 J-S-M ‫ﺝﺱﻡ‬
Ibn Faris says its basic meaning of “‫( ”ﺍَ ْﻟ ِﺠ ْﺴ ُﻢ‬al-jism) is for something to collect.

It is used for body (the overall shape), the limbs of the body {T}.

“‫ﮏ ﺍَﺟْ َﺴﺎ ُﻣﮩُ ْﻢ‬

َ ُ‫( ”ﺗُ ْﻌ ِﺠﺒ‬tu’jiboka ajsamohum) as used in 63:4 means their stature, hulk.

Surah Al-Baqrah has used this word for bodily strength in 2:247 where it is said that the army can be
commanded by someone who has knowledge as well as bodily strength, as well as others benefit from it.

Note how the Quran has highlighted the importance of bodily strength along with knowledge. Any
individual or nation which is weak, its scholarliness cannot be of much benefit to it. In bodily strength,
every type of physical force is included. No doubt the aim is to nurture the personality of Man, but at the
present level of existence, it is not possible without nurturing the body. Bodily strength is as essential as
for the eggshell to be intact for the egg to be formulated. Within the Quranic system, body and
personality, both find ways to develop.

J-Ain-L ‫ﺝﻉﻝ‬
“‫( ” َﺟ ْﻌ ٌﻞ‬ja’al): means a lot of things, and according to Raghib, it can be used for a lot of things. Also in
comparison to “‫( ”ﻓَ َﻌ َﻞ‬fa’al) (he did) and “‫ﺻﻨَ َﻊ‬
َ ” (sana’) (he made) etc. “‫( ” َﺟ َﻌ َﻞ‬ja’al) has much broader
meaning {T, R}:

Muheet says it means to exchange as well as to name something (2:143), and to believe (15:96).
Although all these have the connotations “to do” or “to make” but these examples make the usage of the
root clear.

For example the Quran says:

19:30 He made me a Nabi (Messenger) ‫َو َﺟ َﻌﻠَﻨِ ْﯽ ﻧَﺒِﻴﱠﺎ‬

Here it means quite different than manufacture or create. But:

6:1 He created darkness and light ِ ‫ﺟﻌﻞ اﻟﻈﱡﻠُ ٰﻤ‬
‫ﺖ َواﻟﻨـ ْﱡﻮَر‬ َ ََ

Here “‫( ” َﺟ ْﻌ ٌﻞ‬ja’al): to invent and create.

Similarly:
21:30 and we created every living thing from water ‫ﯽء َﺣ ﱠﯽ‬ٍ ‫وﺟﻌ ْﻠﻨﺎ ِﻣﻦ اﻟْﻤ ِﺎء ُﮐﻞ ﺷﻴ‬
َْ ‫َ َ َ َ َ َ ﱠ‬
ِ
َ‫ﺼ َﺎر َواﻷَﻓْﺌ َﺪة‬
16:78 God made eyes, ears and heart (mind) for you َ ْ‫َو َﺟ َﻌ َﻞ ﻟَ ُﻜ ُﻢ اﻟْ ﱠﺴ ْﻤ َﻊ َواﻷَﺑ‬
15:74 we exchanged its lower part with its upper part. ‫َﺟ َﻌﻠْﻨَﺎ َﻋﺎﻟِﻴَـ َﻬﺎ َﺳﺎﻓِﻠَ َﻬﺎ‬

Here too, “‫( ” َﺟ ْﻌ ٌﻞ‬ja’al): the same. For “‫( ”ﻓﯽ‬fi) to come after it, makes it mean for putting one thing into
another:
2:19 they put their fingers into their ears ‫َ ْﳚ َﻌﻠُ ْﻮ َن َا َﺻﺎ ِﺑ َﻌﮩ ُْﻢ ِ ْﰱ ٰا َذا ِﻧﮩِ ْﻢ‬
we created softness and sympathy in the hearts of those ِ‫ِ ﱠ‬
ً‫ﻳﻦ اﺗﱠـﺒَـ ُﻌﻮﻩُ َرأْﻓَﺔً َوَر ْﲪَﺔ‬ ِ
57:27
who obeyed that Messenger (Jesus) َ ‫َو َﺟ َﻌﻠْﻨَﺎ ﰲ ﻗُـﻠُﻮب اﻟﺬ‬

Wherever this word appears in Quran its meaning will be determined according to the context. It will not
have the same meaning everywhere, because as said above, this word is like the English phrase ‘to make’
and has many meanings. For the other meanings of “‫( ” َﺟ ْﻌ ٌﻞ‬ja’al).

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 J-F-N ‫ﺝﻑﻥ‬
“ ُ‫( ”ﺍَ ْﻟ َﺠ ْﻔﻦ‬al-jafn): eyebrow, both upper and lower, sheath for a sword.
“ُ ‫( ”ﺍَ ْﻟ َﺠ ْﻔﻨَۃ‬al-jafna): small well, big bowl for eating. Its plural is “‫ﺎﻥ‬
ٌ َ‫( ” ِﺟﻔ‬jifaan) as in (34:13). It is said in
this verse that the people of the mountainous areas (djinn), whom Suleman had put to work for him, used
to make, beside other things, big lagans.

Ibn Faris says this word means anything that encompasses some other thing, that is, takes it within its
fold.

J-F-W/A ‫ﺃ‬/‫ﺝ ﻑ ﻭ‬
“‫( ” َﺟﻔَﺎ‬jafa), “‫( ” َﺟﻔَﺎ ًء‬jafa’a), “‫( ”ﺗَ َﺠ ٰﺎﻓﯽ‬tajafa): he failed to stay in his place, like the saddle which doesn’t
stay on the horse’s back.
“‫( ”ﺍِﺟْ ﺘَﻔَ ْﻴﺘُ ٗہ‬ijtafaitohu): I removed him from his place.
“‫( ” َﺟﻔﺎ َ َﻣﺎﻟَ ٗہ‬jafa maalahu): he was separated from his camels.
“‫( ”ﺍَ ْﻟ ُﺠﻔَﺎ ُء‬al-jufaa): the dirt of the (cooking) which comes out and falls when the vessel boils.
“‫ﺖ ْﺍﻟﻘِ ْﺪ ُﺭ َﺯﺑَ َﺪﮨَﺎ‬
ِ َ‫( ”ﺍَﺟْ ﻔ‬ajfatil qadrozabadha): the vessel threw out its boil {T} (whatever was boiling). As such
this came to mean the dirt etc. That remained in both corners of the valley, or every useless thing {T}.

Surah Ar-Raad says:

13:17 so the foam goes totally waste ً‫ﺐ ُﺟ َﻔﺎء‬
ُ ‫ﻓَﺎَﱠﻣﺎ اﻟﱠﺰﺑَ ُﺪ ﻓَـﻴَ ْﺬ َﻫ‬
ْ َ‫ﺖ ْﺍﻻَﺭْ ﺽُ َﻭ ﺍَﺟْ ﻔ‬
It is from this concept that “‫ﺖ‬ ِ َ‫( ” َﺟﻔ‬jafatil ardo wa ajfat): the land became without any good,
i.e. turned useless {T}.

In the Quran, about the Momineen it is said:

their sides leave the beds (to complete Allah's program, ِ ‫ﺗَـﺘﺠﺎ ٰﻓﯽ ﺟﻨﻮﺑـﻬﻢ ﻋ ِﻦ اﻟْﻤﻀ‬
32:16 ‫ﺎﺟ ِﻊ‬ َ َ َ ْ ُ ُ ُُ َ َ
they lose their sleep or have very little sleep.)

J-L-B ‫ﺝﻝﺏ‬
“ُ ‫( ” َﺟﻠَﺒَہ‬jalabah), “ُ ‫( ”ﻳَﺠْ ﻠِﺒُہ‬yajlibohu): he drove him from one place to another {T, M. R}.

It is used to take the goods from one place to another for trading {M}.

“ ُ‫( ”ﺍَ ْﻟ َﺠﻠَﺐ‬al-jalab): those who drive goats or camels from one place to another for selling. The goats and
camels are called “‫ﺖ‬ ٌ َ‫( ” َﺟﻠ‬jalab) as well.
“ ٌ‫( ” َﻋ ْﺒ ٌﺪ َﺟﻠِﻴْﺐ‬abdun jaleeb): a slave who has been brought from another city, the vagaries of the weather,
pangs of hunger or hard work. This has led to “ُ ‫( ”ﺍَ ْﻟﺠ ُْﻠﺒَۃ‬al-jalb) meaning to oppress somebody and to be
harsh.
“‫( ” َﺟﻠَﺐٌ َﻋﻠَ ْﻴ ِہ‬jalaba alaih): he oppressed him.
“‫ﺐ ْﺍﻟﻘَﻮْ ُﻡ َﻋﻠَ ْﻴ ِہ‬
َ َ‫( ”ﺍَﺟْ ﻠ‬ajlabal qaumo alaih): the nation gathered against him.
ْ
“‫ﺐ ﺍﻟﻘَﻮْ ُﻡ‬ َ َ‫( ”ﺍَﺟْ ﻠ‬ajlabal qaum): people from all sides gathered for battle.

Quran has used it in this meaning:

‫ﺐ َﻋﻠَْﻴ ِﻬ ْﻢ‬ ِ
17:64 bring all your armies against them (storm them) ْ ‫َواَ ْﺟﻠ‬

Ibn Faris says the other basic meaning of this word is something which covers another.

This way “ ُ‫( ”ﺍَ ْﻟ ِﺠ ْﻠﺒَﺎﺏ‬al-jilbaab) is a cloth which is bigger than a scarf but smaller than a shawl with which
women cover their heads and breasts with {T, M, R}.

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The Quran says:
33:59 to cover themselves with their shawls ‫ﲔ َﻋﻠَْﻴ ِﻬ ﱡﻦ ِﻣ ْﻦ َﺟ َﻼﺑِﻴْﺒَ ِﻬ ﱠﻦ‬ ِ
َ ْ ‫ﻳُ ْﺪﻧ‬

That too was called “ ٌ‫( ” ِﺟ ْﻠﺒَﺎﺏ‬jilbaab). By such, broad cloth was meant peace and tranquillity as a proverb.

J-L-D ‫ﺝﻝﺩ‬
“‫( ”ﺍَ ْﻟ ِﺠ ْﻠ ُﺪ‬al-jild), “‫( ” َﺟﻠَ ُﺪ‬jald): the skin of every living thing (16:80). The plurals are “‫( ” ُﺟﻠُﻮْ ٌﺩ‬julud) or “‫”ﺍَﺟْ َﻼ ٌﺩ‬
(ajlaad).
“‫( ”ﺍِ ْﻟ ِﺠ ْﻠ ُﺪ‬il-jild) also allegorically means the penis.
“‫( ”ﺍَﺟْ ﻼَ ُﺩ ﺍﻻﺃ ْﻧ َﺴﺎ ِﻥ‬ajlaadul insaan): the body and the whole human skeleton.

Ibn Faris says it means strength and hardness (toughness):

“‫( ”ﻓُﻼَ ٌﻥ َﻋ ِﻈ ْﻴ ُﻢ ْﺍﻻَﺟْ َﻼ ِﺩ‬falanoon azeemul ajlaad): he has strong limbs and body.
“‫( ”ﻳﺎ َﻣﺎﺍَ ْﺷﺒَہَ ﺍَﺟْ ﻼَ ُﺩﻩُ ﺑِﺎَﺟْ َﻼ ِﺩ ﺍَﺑِ ْﻴ ِہ‬yama ashbaha wa ajlaadohu bi ajlaadey aabeeh): his body and features, face,
and built is so much like his father {T, M, R}.

It also means stuffed skin of a baby camel which is put before a female camel prior to milking her.
“‫( ”ﺍَ ْﻟ َﺠﻠَ ُﺪ‬al-jalad): intensity and strength, stability and toughness.

The compiler of Muheet says it means the sky, celestial spheres, and water which has fallen from above
and frozen on earth.

Raghib says that just as “ ٌ‫( ”ﻗُﻠُﻮْ ﺏ‬qulub) it means individuals, “‫( ” ُﺟﻠُﻮ ٌﺩ‬julud) may mean bodies {T, R}.

“‫( ”ﺍَ ْﻟ ِﻤﺠْ ﻠَ ُﺪ‬al-mujlad): the piece of leather which the womenfolk hit their faces with while grieving.
“‫( ” َﺟﻠَ َﺪ ﻳَﺠْ ﻠِ ُﺪ‬jalad yajlid): to strike with a whip (24:2) {T, M, R}.

Raghib says it means

- To hit with leather
- To hit the skin

“‫( ” َﺟﻠَ َﺪﺓُ َﻋﻠَﯽ ْﺍﻻَ ْﻣ ِﺮ‬jalada alil amr): forced him to {T, M, R}.

Surah An-Nisa says:

Their julud (skins) wear out, we will give ِ ِ َ‫ُﮐﻠﱠﻤﺎﻧ‬
4:56
them other skins
‫اب‬ ُ ‫ﺖ ُﺟﻠُ ْﻮُد ُﻫ ْﻢ ﺑَ ﱠﺪﻟْﻨـ‬
َ ‫ٰﻬ ْﻢ ُﺟﻠُ ْﻮداً َﻏْﻴـَﺮَﻫﺎ ﻟﻴَ ُﺬ ْو ﻗُـ ْﻮا ﻟْ َﻌ َﺬ‬ ْ ‫ﻀ َﺠ‬ َ

This means they will feel the punishment continuously. When after facing the ordeal once they will rise
again, and face defeat and ignominy again. Facing this continuously, their strength and toughness will be
shattered. From the battle of Badr to the victory in Mecca, they (the opponents) faced continuous defeats
and at last the toughness of the opponents ended.

In Surah Ha Miim, “‫( ”ﺳﻤﻊ ﻭ ﺑﺼﺮ‬sahahada) has been mentioned with “‫( ” ُﺟﻠُﻮ ٌﺩ‬julud) 41:20-22. That is, the
hearing of the mujrameen, along with their sight and acts will testify against them. They will testify
against themselves. Every act has an effect on the human personality, therefore the basic witness to every
human act is the human personality itself, no matter what excuses the intellect presents

75:14 Man is proof against his own personality, no matter

75:15 with how many excuses he defends himself. ُ‫ﺼﻴْـَﺮةٌ ۔ َوﻟَ ْﻮاَﻟْﻘٰﯽ َﻣ َﻌ ِﺎذ ﻳْـَﺮة‬
ِ ‫اﻻﻧْﺴﺎ ُن ﻋ ٰﻠﯽ ﻧـَ ْﻔ ِﺴ ِﻪ ﺑ‬
َ َ َ ِْ ‫ﺑَ ِﻞ‬

This is the evidence of sight, hearing and “‫( ”ﺟﻠﻮﺩ‬julud). The time that the results are known is pretty
difficult when man’s most secret act cannot remain hidden, not even a passing thought.

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 J-L-S ‫ﺝﻝ ﺱ‬
“‫ﺲ‬ َ َ‫( ” َﺟﻠ‬jalas), “ ُ‫( ”ﻳَﺠْ ﻠِﺲ‬yajlis), “ً ‫( ” ُﺟﻠُﻮْ ﺳﺎ‬julusa), “ً ‫( ” َﻣﺠْ ﻠِﺴﺎ‬majlisa): to sit
“ ٌ‫( ” ُﺟﻠُﻮْ ﺱ‬julus): a man who was in lying down position but sits up, while
“‫( ”ﻗُﻌُﻮْ ٌﺩ‬qu’ood): a man who is standing up but then sits down.
“ ُ‫( ”ﺍَ ْﻟ َﺠﻠْﺲ‬al-jals): hard and high ground which is its basic meaning. It is used for sitting because a man puts
his backside on hard ground {T, M, R}.

Ibn Faris says that its basic meaning is to be higher, and since a man who sits up from lying down, does
becomes higher (compared to when he is lying down). This word is thus used for him.

Quran uses the word “ ُ‫( ” َﻣ َﺠﺎﻟِﺲ‬majalis) in 58:11. This means the places where people sit in a gathering.

J-L-L ‫ﺝﻝﻝ‬
“ً‫( ” َﺟ ﱠﻞ ﺍﻟ ﱠﺮ ُﺟ ُﻞ ﻳَ ِﺠﻞﱡ َﺟﻼَﻟَۃً َﻭ َﺟ َﻼ َﻻ‬jallar rujulo yajullo jalalatun wa jalalah): to be old.
“‫( ” َﺟﻠِ ْﻴ ٌﻞ‬jaleel): to be very distinguished.
“‫( ” ُﺟ ﱠﻞ ﺍﻟ ﱠﺸ ْﯽ‬jallush shaiyi): the larger part of a thing
“ ٰ‫( ”ﺍَﻟ ُﺠﻠّﯽ‬al-ujalla): great thing.
“‫( ”ﺍَ ْﻟ ُﺠ ﱠﻞ‬al-julla): the cloth which is put on for protection on a four legged animal.
“‫( ”ﺍَ ْﻟ َﺠﻠِ ْﻴ ُﻞ‬al-jaleel): big man or camel, as against “‫ﻖ‬ ٌ ‫( ” َﺩﻗِ ْﻴ‬daqeeq) which means a goat {T, R}

The real meaning, according to Muheet, is to be round and high.

Raghib says that “‫( ”ﺟﻼﻝ‬jalaal) has more of the meaning of an expert, than a great man.

The Quran says about God:

ِْ ‫اﳉ َﻼ ِل و‬
‫اﻻ ْﮐَﺮِام‬
55:27 One who has greatness and jalaal (greatness). َ َْ ‫ذُ ْو‬

For the meaning of “‫( ”ﺍِ ْﮐ َﺮﺍﻡ‬ikraam), see heading (K-R-M).

J-L-W ‫ﺝﻝﻭ‬
“‫( ”ﺍَ ْﻟ َﺠ َﻼ ُء‬al-jala’u): to disperse, to separate, to exile. (56:3)
“‫( ” َﺟ َﻼ ﻓُﻼَﻧﺎ ً ْﺍﻻَ ْﻣ َﺮ‬jala fulanal amr): he opened the matter before him, made it evident, clear.

Ibn Faris says the above mentioned are its basic meaning.

Quran says:
(the period), when it pierces the darkness and makes ‫ﱠﻬﺎ ِر إِ َذا َﺟ ﱠﻼ َﻫﺎ‬
91:3
everything prominent and clear َ ‫َواﻟﻨـ‬

“‫( ”ﺍَﻟ َﺠﻠِ ﱡﯽ‬al-jaliyo): distinct event, opposite of secret.

“‫”ﺍﻟ َﺠ َﻼ ُء‬ْ (al-jala’o): distinct event.
ْ ْ
“ُ ‫( ”ﺍﻟ ِﺠﻠ َﻮﺓ‬al-jilwah): anything which the husband gives his wife on the wedding night {T}.

7:143 when his Sustainer disclosed himself on the mount ‫ﻓَـﻠَ ﱠﻤﺎ َﲡَﻠﱠﯽ َرﺑﱡﻪَ ﻟِﻠْ َﺠﺒَ ِﻞ‬

“‫( ” َﺟ ْﻠ ٌﻮ‬jalwu) actually means to open up {R}.

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 J-M-H ‫ﺝﻡﺡ‬
“ ُ‫( ” َﺟ َﻤ َﺢ ْﺍﻟﻔَ َﺮﺱ‬jamahal faras): the running of a horse with such a rage that its rider no longer is in control,
this running a horse with his head high {T, M, R}.

The Quran says:

9:57 they are running away uncontrollably (defying the law of God) ‫َوُﻫ ْﻢ َْﳚ َﻤ ُﺤﻮن‬

ْ (al-jummah): the defeated whom it is impossible to bring back to the battle field.
“‫”ﺍﻟ ُﺠ ﱠﻤﺎ ُﺡ‬
“‫ﺖ ْﺍﻟ َﻤﺮْ ﺃَﺓُ ِﻣ ْﻦ َﺯﻭْ ِﺟﻬَﺎ‬
ِ ‫( ” َﺟ َﻤ َﺤ‬jama-atil mar-ato min zaujeha): a woman who is angry with her husband and
leaves home for her mother’s without being divorced.
“‫( ” ُﺟ َﻤ ْﻴ ٌﺢ‬jumeeh): a man’s phallus
“‫( ”ﺍَ ْﻟ َﺠ ُﻤﻮْ ُﺡ‬al-jumuh): a man who follows his emotions and it is difficult to prevent him from doing so {T,
M, R}

Ibn Faris says it means for a thing to move ahead with force and overwhelming ness. Later, it came to
mean run away or to run.

J-M-D ‫ﺝﻡﺩ‬
“‫( ” َﺟ َﻤ َﺪ ْﺍﻟ َﻤﺎ ُء‬jamadak ma’oo): the water froze, became stagnant.
“‫( ”ﺍَﻟ َﺠ َﻤ ُﺪ‬al-jamd): ice, frozen water.
“‫( ”ﺍَ ْﻟ َﺠ َﻤﺎ ُﺩ‬al-jamaad): a slow moving camel which has stopped giving milk.
“ ‫( ” َﺟ َﻤﺎﺩﺓ ﺍﻟﮑَﻒﱢ‬jamadul kaff): a miser.
“‫( ” َﻋﻴ ٌْﻦ َﺟ ُﻤﻮْ ٌﺩ‬ainun jamood): the eye which does not shed tears {T}.
“‫( ”ﺍَ ْﻟ َﺠ َﻤﺎ ُﺩ‬al-jamad): land, anything which does not grow, which is inorganic.
“‫( ” ُﺟ َﻤﺎﺩَی ْﺍﻻُﻭْ ٰﻟﯽ‬jamadal awla) and “ُ ‫ﺍﻻ ِﺧ َﺮﺓ‬
ٰ ْ ‫( ” ُﺟ َﻤﺎﺩ َٰی‬jamadil akhirah): the two months after Rabius Saani.
At that time these months were so named, because they used to fall during heavy winter. Now since one
goes by the moon it is not necessary for each month, each year to fall in this season {T}.

Quran says about the jibaal (the leaders of the nation or elite):
27:88 you think they are frozen ً‫َْﲢ َﺴﺒُـ َﻬﺎ َﺟ ِﺎﻣ َﺪة‬

J-M-Ain ‫ﺝﻡﻉ‬
“‫( ”ﺍَ ْﻟ َﺠ ْﻤ ُﻊ‬al-jam’o): to gather different tribes together.
Raghib says it means to bring things closer together. It also means red coloured glue. It also means a
group of people.
“‫( ”ﺍَ ْﻟ َﺠ ِﻤ ْﻴ ُﻊ‬al-jami’o): army, crowd, or tribe.
“‫ﻉ‬ُ ‫( ”ﺍَ ْﻟ ُﺠ ﱠﻤﺎ‬al-jumma): anything with its elements mixed with each other, consolidated, the people of
different tribes who have gathered together. It also means the place where the roots of anything converge.
“ ‫( ” ُﺟ ْﻤ ُﻊ ْﺍﻟﮑَﻒﱢ‬jum ul-kuff): closed fist {T}.
“‫( ”ﺍَﺟْ َﻤ ُﻊ‬aj-maa) (masculine),
“‫( ” َﺟ ْﻤ َﻌﺎ ُء‬jam’aa) (feminine),
“ َ‫( ”ﺍَﺟْ َﻤﻌُﻮْ ﻥ‬ajma’oon) (masculine plural),
“‫( ” ُﺟ َﻤ ٌﻊ‬juma’un): (plural feminine).

These words appear only for stressing something, i.e. when we say “ َ‫( ”ﺍَﺟْ َﻤﻌُﻮْ ﻥ‬ajma’oon), we would not
mean everybody, the meaning would be the majority.
“‫ْﺖ ْﺍﻻَ ْﻣﺒ َﺮ‬
ُ ‫( ”ﺍَﺟْ َﻤﻌ‬ajma’tul amr): I decided firmly to do it (10:71).

Raghib says it connotes to decide on something after deliberating over it.

“‫( ”ﺍَ ْﻣ ٌﺮ َﺟﺎ ِﻣ ٌﻊ‬amrey jamey): wonderful work for which people will gather.

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“‫( ”ﻳَﻮْ ُﻡ ْﻟ ُﺠ ْﻤ َﻌ ِۃ‬yaumul jumu’ati): before the advent of Islam, the Quresh (tribe) used to gather a day every
‫ۃ‬
‫” َ�ى ْ و ُم ْ َ ُر‬
week at Darun Nidow (their national parliament) near the Darun Qusi, and called that day “ِ ‫ ا� ْو َ�ب ا‬
(yaumul urubah).

Ka’ab bin Lawi named that day “‫( ”ﻳَﻮْ ُﻡ ْﺍﻟ ُﺠ ْﻤ َﻌ ِۃ‬yaumul jumuaa). As such he began to be called “‫( ”ﺍَ ْﻟ ُﻤ َﺠ ﱢﻤ ُﻊ‬al-
jamioh) which was the nickname of Qussi bin Kalaab who had built the Darun Nidow {M}. This makes
the meaning of the word “‫( ”ﺟﻤﻌہ‬jumuaa) (Friday) clear. It means to gather for consultation.

Quran says the group of Momineen are wont to:

they establish the system of salaat and their decide their
42.38
affairs by mutual consultation ٰ ‫ﺼ ٰﻠﻮَة َواَْﻣُﺮ ُﻫ ْﻢ ُﺷ ْﻮَر‬
‫ای ﺑـَْﻴـﻨَ ُﺨ ْﻢ‬ ‫اَﻗَ ُﺎﻣ ْﻮاﻟ ﱠ‬

They bow before God in the prayer gatherings is the physical manifestation that we have gathered for
obeying God’s order and the purpose of our consultation too is similar.

Muheet says “ُ‫( ”ﺍَ ْﻟ ُﺠ ْﻤ َﻌۃ‬al-jumah) is derived from “‫ﻉ‬

ٌ ‫( ”ﺍَﺟْ ﺘِ َﻤﺎ‬ijtemah) which means gathering just as “ُ ‫”ﺍَ ْﻟﻔُﺮْ ﻗَۃ‬
ٌ ْ
(al-furqah) has been derived from “‫( ”ﺍِﻓﺘِ َﺮﺍﻕ‬ifteraaq).

Quran uses “ُ‫( ”ﺍَ ْﻟ ُﺠ ْﻤ َﻌۃ‬jami’un) against “‫( ”ﺍَ ْﺷﺘَﺎﺗًﺎ‬astatah) in 24:61. That is, gathering as against separately or
individually.

ٍ ‫( ”ﺛُﺒَﺎ‬subaat) in 4:71 which means in the shape of a

Surah An-Nisa uses “ً ‫( ” َﺟ ِﻤﻴْﻌﺎ‬jami’un) as against “‫ﺕ‬
whole army. For “‫ﺕ‬ ‫ﺎ‬
ٍ َ ‫ﺒ‬ُ ‫ﺛ‬” (subaat’s) meaning see heading (Th-B-Y).

The word “ َ‫( ”ﺍَﺟْ َﻤ ِﻌ ْﻴﻦ‬ajma-een) has been used by the Quran several times, as in 2:161. As said before it is
used to stress not to mean that nobody is left out.

J-M-L ‫ﺝﻡﻝ‬
“‫( ”ﺍَ ْﻟ َﺠ َﻤ ُﻞ‬al-jamul), “‫( ”ﺍَ ْﻟ َﺠ ْﻤ ُﻞ‬al-jaml): male camel. Plural is “ٌ ‫( ” ِﺟ َﻤﺎﻟَۃ‬jimalah) as used in 77:33
“‫( ” َﺟ َﻤﺎ ٌﻝ‬jamal): beauty too as used in 16:6 {T}:

Ibn Faris says the basic meanings are

- to gather and to be higher in creation
- beauty.

For the Arabs, camel has most “‫( ” َﺟ َﻤ ٌﻞ‬jamal), meaning loftiness and beauty. Their own grandeur was due
to (having) these camels.
“‫( ” َﺟ ِﻤ ْﻴ ٌﻞ‬jamel): beautiful manner, good thing {T}.
َ َ‫( ”ﻓ‬fasbarun jameel): to bear loss in a good manner and to stay stable (12:18).
“‫ﺼ ْﺒ ٌﺮ َﺟ ِﻤ ْﻴ ٌﻞ‬
“‫( ”ﺍَﻟ ُﺠ ﱠﻤ ُﻞ‬al-jummal), “‫( ”ﺍَ ْﻟ ُﺠ ْﻤ ُﻞ‬al-juml), “‫( ”ﺍَ ْﻟ ُﺠ َﻤ ُﻞ‬al-jumalo), “‫( ”ﺍَ ْﻟ َﺠ َﻤ ُﻞ‬al-jamal): thick rope on a boat {T, R}
ْ

Quran says:
till the ship’s rope passes through the eye of the needle ِ ‫اﳋِﻴ‬ ِ ِ
7:40 ‫ﺎط‬َ ْ ‫َﺣﺘّ ٰﯽ ﻳَﻠ َﺞ ا ْﳉَ َﻤ ُﻞ ﻓ ْﯽ َﺳ ﱢﻢ‬
(which is an impossibility)

“ُ ‫( ”ﺍَ ْﻟ ُﺠ ْﻤﻠَۃ‬al-jumlah): collection of things {T, R}.

“‫( ”ﺍَ ْﻟ ُﻤﺠْ َﻤ ُﻞ‬al-mujmal): the collection of many things, that is, things which have not been separately
detailed {T, R}.

Quran says:
25:32 all at once ِ ‫ﲨُْﻠَﺔً و‬
‫اﺣ َﺪا ًة‬ َ

For “‫( ”ﻣﺠﻤﻞ‬mujmal) and “‫( ”ﻣﻔﺼﻞ‬mufassal) see heading (F-Sd-L).

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 J-M-M ‫ﺝﻡﻡ‬
“‫( ”ﺍَ ْﻟ َﺠ ﱡﻢ‬al-jumm): the abundance of everything.
“‫( ” َﻣﺎ ٌﻝ َﺟ ﱞﻢ‬maalun jumm): much wealth
“‫( ” ُﺟ ﱠﻤۃُ ْﺍﻟ َﻤﺎ ِء‬jummatul ma’a): the place for lot of water to collect {T}.

Ibn Faris has said that its basic meanings are abundance and gathering.
“‫ﺐ ْء ُﺭ‬ ِ ْ‫ﺖ ﺍﻟ‬ ِ ‫( ” َﺟ ﱠﻤ‬jammatil bey’ro): the water returned to the well after being taken out and collected in
abundance (replenished in abundance).
“‫( ”ﺍَ ْﻟ َﺠ َﻤ ُﻢ‬al-jamam): whatever is above the glass, full to the brim {T}.
“ُ ‫( ”ﺍَ ْﻟ َﺠ َﻤﺎ َﻣۃ‬al-jamama): comfort, contentment.
“ً‫( ” َﺟ ّﻤﺎ ً َﻏﻔِﻴْﺮﺍ‬jamman ghafeera): all of them, a big number of people which includes the big and the small,
the elite and the commoners.

Quran says:
you love wealth dearly, and want it to come towards you
89:20
as water collects in a ditch ً‫ﺎل ُﺣﺒّﺎً َﲨّﺎ‬
َ ‫َوُﲢَﺒﱡـ ْﻮ َن اﻟْ َﻤ‬

This is what happens in capitalism. Wealth gets concentrated in a few hands. The Quran has come in
order to erase such a system.

J-N-B ‫ﺝﻥﺏ‬
Ibn Faris says the basic meanings are of avoidance, and distance.
Zajaj says that it means the path to which he invited me.

“ ُ‫( ”ﺍَ ْﻟ َﺠ ْﻨﺐ‬al-junb): direction, towards, side {T, R}. Its plural is “ ٌ‫( ” ُﺟﻨُﻮْ ﺏ‬junub) as in 3:190.
ِ ‫( ”ﺍَﻟﺼﱠﺎ ِﺣﺐُ ﺑِ ْﺎﻟ َﺠ ْﻨ‬as-sahibo bil janb): companion, friend (4:36)
“‫ﺐ‬
“‫ﺎﺭ ِﺫیْ ْﺍﻟﻘُﺮْ ٰﺑﯽ‬ِ ‫( ”ﺍَ ْﻟ َﺠ‬al-jaaril junb): Kitabul Ashqaq says it means “ ُ‫َﺮﻳْﺐ‬
ِ ‫( ”ﺍَ ْﻟﻐ‬al-ghareeb) or a stranger.

The Quran says:

ِ ْ‫ﺖ ﻓِﯽ َﺟﻨ‬
‫ﺐ اﻟﻠّ ِﻪ‬
39:56 the shortcomings committed in following Allah’s orders
ْ ُ ْ‫َﻣﺎﻓَـﱠﺮﻃ‬
5:6 the state of fornication ً‫َواِ ْن ُﮐْﻨﺘُ ْﻢ ُﺟﻨُﺒﺎ‬

“ٌ‫( ” َﺟ ْﻨﺒَۃ‬janbah): to stay separate from the others.

“ٌ‫( ” ُﺟﻨَﺒَۃ‬junabah): the thing which one keeps away from {Lane}
“‫( ” َﺟﻨَﺒَ ٗہ‬janabah), “‫( ” َﺟﺎﻧَ ْﺒ ٗہ‬janabhu): moved him away.
“‫( ” َﺟﻨﱠﺒَ ٗہ‬jannabahu), “‫( ”ﺍَﺟْ ﻨَﺒَ ٗہ‬ajnabah): removed him.
“ ٌ‫( ” َﺭ ُﺟ ٌﻞ َﺟﻨِﺐ‬rajolin janib): stranger etc. and a person who due to miserliness stays away from the usual
life so that he won’t have to be someone’s host.
“‫( ” َﺳﻴُ َﺠﻨﱠﺒُﮩَﺎ‬saijannoboha) as in 92:72, “‫( ”ﻳَﺘَ َﺠﻨﱠﺒُﻬَﺎ‬yatajannoboha) as in 87:11, “‫َﺐ‬
َ ‫( ”ﺍِﺟْ ﺘَﻨ‬ijtanab) as in 39:17.
All these above words have the same connotation, that is, to stay away or keep away.
“‫( ” َﺟﺎﻧَﺐُ ْﺍﻟﺒَ ّﺮ‬janibul burr) as in 17:68 means piece of dry land
“ ُ‫( ”ﺍَ ْﻟ َﺠﻨَﺎﺏ‬al-janab): open ground in front of one’s house {T}.

It also means some place where one alights or stays {M}.

Surah Al-Qasas says when his mother put the child into a box and pushed him out into the river, she told
her daughter, Moosa’s sister to follow the trunk down the river. She kept him in sight and the Pharaoh’s
people could not feel that she is following him:

and she kept looking at him like a stranger so that the people ٍ ُ‫ت ﺑَِﻪ َﻋ ْﻦ ُﺟﻨ‬
28:11 ‫ﺐ ﱠو ُﻫ ْﻢ ﻻَﻳَ ْﺸ ُﻌُﺮْو َن‬ ْ ‫ﺼَﺮ‬
ُ َ‫ﻓَـﺒ‬
couldn’t understand that she is in fact looking for him

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 J-N-H ‫ﺝﻥﺡ‬
“‫( ”ﺍَ ْﻟ َﺠﻨَﺎ ُﺡ‬al-jinah), with plural “ٌ ‫( ”ﺍَﺟْ ﻨِ َﺤۃ‬amjinha): hand, arm, bird’s wing, armpit, side.
“‫( ”ﺍَﻧَﺎ ﻓِ ْﯽ َﺟﻨَﺎ ِﺣ ٖہ‬ana fi jinahihi): I am in his shadow and protection {T}

Protection of the sort like when a hen takes the chicks under her wings in danger.
“‫( ” َﺟﻨَ َﺢ ﺍِﻟَ ْﻴ ِہ‬janah ilaihi): he was attracted to him, leaned towards him.

Ibn Faris says its basic meaning is to lean. This led to its meaning leaning towards sin {T}.
Muheet contends that this word is the Arabised form of sin, and is also used to mean harm.

When the Messenger was told to move away from opponents and organize his own group, he was told:
lower your shoulder for people of your group (gather them under ِ ِ ِ َ ‫ﮐﻪ واﺧ ِﻔﺾ ﺟﻨَﺎﺣ‬
15:88 ‫ﲔ‬
َ ْ ‫ﮏ ﻟﻠْ ُﻤﺆﻣﻨ‬ َ َ ْ ْ َ
your wings like a hen takes her new born chicks under its wings)

In surah Al-Qasas, Moosa has been told that in the struggle against the Pharaoh not to lose heart, but to
keep himself together:
at times of fear, don't panic, keep your wits about you ِ
‫ﺐ‬ِ ‫ﮏ ِﻣﻦ اﻟﱠﺮْﻫ‬
28:32
(protect the people of your party, or organize them) َ َ ‫ﺎﺣ‬َ َ‫ﮏ َﺟﻨ‬
َ ‫اﺿ ُﻤ ْﻢ اﻟَْﻴ‬
ْ ‫َو‬
All these things could be meant.

In surah Bani Israeel, regarding the upkeep and protection of parents, it is said:
‫ﺎح اﻟ ﱡﺬ ﱢل ِﻣ َﻦ اﻟﱠﺮ ْﲪَِﺔ‬ ِ ‫و‬
17:24 lower your shoulder to them in kindness and sympathy َ َ‫اﺧﻔﺾ َﳍَُﻤﺎ َﺟﻨ‬
ْ َ

Look after them with great compassion because they have become (old and) dependent.

Surah Al-Faatir says “‫( ”ﺍُﻭﻟِ ْﯽ ﺍَﺟْ ﻨِ َﺤ ٍۃ‬ooli ajneha) about the malaikah in 35:1, where the literal meanings are
with wings, because wings are used for flying. So figuratively it would mean multidimensional cosmic
forces.

To mean sin or harm, the word “‫( ” ُﺟﻨَﺎ ٌﺡ‬junnah) has been used at several places:
2:158 there is no harm in moving between these mounts (Safaa, Marwah) ‫ﺎح َﻠَﻴْﻪِ اَنَ ﻳَﻄﱠﻮﱠفَ ﻬﺑِِ َﻤﺎ‬
َ َ‫َﻻ ُﺟﻨ‬

Ibn Faris has said its second basic meaning is 'excess'.

J-N-D ‫ﺝﻥﺩ‬
“‫( ”ﺍَ ْﻟ َﺠﻨَ ُﺪ‬al-janad): hard land, stones which look like earth.
“‫( ” ُﺟ ْﻨ ٌﺪ‬jund): people who gather or things which are collected.

Ibn Faris says the basic meanings of this word are to gather together or help.

“‫( ”ﺍَ ْﻟ َﺠﻨَ ُﺪ‬al-jund): army, because of its harshness. Plural is “‫( ” ُﺟﻨُﻮْ ٌﺩ‬junud), and every soldier a “‫( ” ُﺟ ْﻨ ٌﺪ‬jund).

Surah Maryam mention “ً‫( ”ﺍَﺿْ َﻌﻒُ ُﺟ ْﻨﺪﺍ‬az-afo junda) in 19:75, which means those whose friends and
companions, party or group is weak.

Surah Al-Fatah says:

48:4 The armies of the skies and the earth are for Allah ً‫ﻒ ُﺟﻨْﺪا‬
ُ ‫ﺿ َﻌ‬
ْ َ‫ا‬

This refers to all the forces of the universe.

Muheet says this means a particular kind of creature as well.

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Surah Al-Brooj says:
Have you heard about the armies? ِ َ ‫ﻫﻞ اَٰﺗ‬
85:17 ‫ﺚ ا ْﳉُﻨُـ ْﻮِد‬
ُ ْ‫ﮏ َﺣﺪﻳ‬ َْ
(tales about those with big armies)

(The next verse then discusses the Pharaoh and the Samood people).

J-N-F ‫ﺝﻥﻑ‬
“ ُ‫( ”ﺍَ ْﻟ َﺠﻨَﻒ‬al-janaf): to lean on one side, partiality, or predilection. This is used for straying from the path of
justice.
“‫( ”ﺗَ َﺠﺎﻧَﻒَ ﻋ َْﻦ ﻁَ ِﺮ ْﻳﻘَ ٰہ‬tajanafa un tareeqih): moved to one side from his path {T, M}.

The Quran says:

Whoever fears that the maker of the will shall be partial to someone.
2:182 ٍ ‫ﺎف ِﻣﻦ ﱡﻣ‬
‫ﻮص َﺟﻨَـ ًﻔﺎ‬ َ ‫ﻓَ َﻤ ْﻦ َﺧ‬
(He will not be fair and favour one more than the other)

Note that “ ُ‫( ” ُﻣﺠْ ﻨِﻒ‬mujnif) is someone who is not fair and favours someone {T, M}.

Surah Al-Ma'ida says:

5:3 who would not favour sin ٍ ِ‫َﻏْﻴـﺮ ﻣﺘَﺠﺎﻧ‬
‫ﻒ ﱢِﻹ ٍْﰒ‬ َ َُ

J-N-N ‫ﺝﻥﻥ‬
“‫( ” َﺟ ﱞﻦ‬junn) basically means to hide. Raghib says “‫( ” َﺟ ﱞﻦ‬junn): to hide something from one perspective.

6:77 when the darkness of the night hid it, he saw a star ٰ ‫ﻓَـﻠَ ﱠﻤﺎ َﺟ ﱠﻦ َﻋﻠَْﻴ ِﻪ اﻟﻠﱠْﻴ ُﻞ َر‬
‫أی َﮐ ْﻮَﮐﺒًﺎ‬

As it is, “‫ﮏ‬ َ ‫( ”ﻗَ ْﺪ َﺟ ﱠﻦ َﻋ ْﻨ‬qad junnaa anka) is said for anything which is hidden from your view.
“‫( ” َﺟﻨ ٌَﻦ‬janan): a grave, because it hides the corpse or a dead body. It means the dead body and also the
shroud as well.
“ٌ ‫( ” َﺟﻨِﻴ ٌْﻦ ﺟﻤﻊ ﺍِ ِﺟﻨﱠۃ‬janeen) is the plural as used in 53:32, and means a foetus
“ٌ ‫( ” ُﺟﻨﱠۃ‬junnah) is a weapon one uses for defence, any veil or hiding place.
“ٌ ‫( ” ُﺟﻨﱠۃ‬junnah) and “ٌ‫( ” ِﻣ َﺠﻨﱠۃ‬mijinnah) also means shield {T, M}.

58:16 means there is no secret about it ‫َﻻ ِﺟ ﱠﻦ ِﺑٰ َﺬا ْاﻻَ ْﻣ ِﺮ‬

“ٌ ‫( ” ِﺟﻨﱠۃ‬jinnah) also means madness, as used in 23:25

Actually among the Arabs, it is thought that “‫( ” َﻣﺠْ ﻨُﻮْ ٌﻥ‬majnnon) is one whom a “‫( ” ِﺟ ﱞﻦ‬jinn) has possessed.
During the superstitious era, all those forces which man could not see with the naked eye nor comprehend
attained the stature of gods and goddesses. These, due to their being oblivious to the eyes, were called
“‫( ” ِﺟ ﱞﻦ‬jinn).

They used to call even the angels for “‫( ” ِﺟ ﱞﻦ‬jinn), although they worshipped them as well.

Raghib says “‫( ”ﺍَ ْﻟ ِﺠ ﱞﻦ‬al-jinn) is used in two ways. One is when you say “‫( ” ِﺟ ﱞﻦ‬jinna), which even includes
angles, and secondly “‫( ” ِﺟ ﱞﻦ‬jinna) are the hidden forces (spirits), with the difference that the good ones
are called farishta (angel), and the bad ones are known as the shayateen (the devils) {T, R}.

Those with good and bad both types are called “‫( ” ِﺟ ٌﻦ‬jinn). As such at several places in the Quran where
worship by Arabs during the dark years is mentioned, the word “ٌ‫( ” ِﺟﻨﱠۃ‬jinna): indeed angels, as in 37:158
etc. {T, R}.

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Our earth was a big ball of fire initially and it took millions of years to cool down and be habitable. The
Quran says that before Man, the creatures which lived on this earth had the capacity to bear intense heat.
Thereafter they became extinct and got replaced by the humans. See heading (Kh-L-F).

Since those creatures are now extinct, Quran has said:

before Man We had created creatures from hot air, those
15:27 ‫اﳉَﺎ ﱠن َﺧﻠَ ْﻘﻨٰﻪُ ِﻣ ْﻦ ﻗَـْﺒ ُﻞ ِﻣ ْﻦ ﻧﱠﺎ ِر اﻟ ﱠﺴ ُﻤ ْﻮِم‬
ْ ‫َو‬
creatures are not before you

This can also mean that the things of the universe before coming into material form were in the state of
hidden energy and are today in latent form.

Because of it being oblivious to the eyes, and due to its rebellious nature, Iblees is also said to be among
the jinn. See heading (B-L-S), and (Sh-Te-N).

At several places in the Quran, the words “‫( ” ِﺟ ﱞﻦ‬jinn) and “ ٌ‫( ”ﺍَ ْﻧﺲ‬ins) have come together in the same
sentence. In the heading (A-N-S) we have already said “ ٌ‫( ”ﺍَ ْﻧﺲ‬ins) among the Arabs meant the tribes that
settled permanently at one place, and “‫( ” ِﺟ ﱞﻦ‬jinn) were the tribes which roamed from place to place and
were thus not seen by many. They are also called Nomadic tribes. Even today, such tribes move about
jungles and deserts away from the usual population, but due to the information explosion many things
have become common between them and the general population. Therefore there is no basic enmity
between them, but in the times when the information explosion had not taken place, the lives of these
Nomadic tribes and the usual population differed so much in their culture and ways of living that they
seemed to be from two different worlds. There were many such tribes among the Arabs. They were called
baddu or airaab. Since Quranic message was for both, therefore jinn and ins both are addressed.

Upon deliberation on this, it becomes clear that by “‫( ” ِﺟ ﱞﻦ‬jinn), it was also meant the humans or “ ٌ‫”ﺍَ ْﻧﺲ‬
(ins), or those wild tribes who lived in the jungles or the deserts.

As in surah An-Anaam:
You group of jinns and ins, did not our messengers
7:131 ‫ٰﳝَْﻌ َﺸَﺮ ا ْﳉِ ّﻦ َوا ِْﻻﻧْﺲ اَ َﱂْ ﻳَﺎْ ﺗِ ُﮑ ْﻢ ُر ُﺳ ٌﻞ ِﻣْﻨ ُﮑ ْﻢ‬
come to you?

The Quran has not mentioned a Messenger who was a jinn, and this is further explained in surah Al-
Airaaf that Messengers were sent from the human race (7:35).

In surah jinn and surah Ahqaaf, it is said that a group of jinns came to the Messenger and listened to the
Quran (its recital). See 46:29 and 72:1. This also proves that jinns too had men as Messengers. These
very verses make it clear that the jinns which came to the Messenger for listening to the Quran were
humans as well. They were from the wild tribes of Christians, Jews and the Mushriks (those who
worshipped more than one god).

Surah Bani Israeel has that, if the jinns and the humans get together, even then they cannot bring forth
something like the Quran.

Surah Al-Anaam says that the rebellious among the ins and jinns used to oppose the Quran (6:113).

Surah Al-Airaaf says that the majority of the jinns and ins do not use their intellect and therefore they are
jahan-namees (will go to jahannum) (7:179).

Surah As-Sajda says that the dwellers of Jahannum will say that they were misled by many among the
jinn and ins (41:29).

Surah Al-Anaam says the ins (the humans) will say that they used to benefit from the jinns and the jinns
will say that they benefited from the ins (6:149).

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Surah An-Namal says that Suleman had armies of ins and jinns (27:17).

Surah Saba says about these jinns that they used to make statues, used to make lagans i.e. watches of
sorts and big cooking pots (34:13). They were kept in chains (38:37-38).

The Torah says that Suleman (Solomon) asked the Saur king for men from the Saiduni nation for cutting
wood from the jungle. As such these people and the “‫( ” ِﺟ ْﺒﻠِ ْﻴ ٌﻢ‬jibleem) i.e. mountain tribes, used to cut
wood and make structures for Suleman. Besides this, Suleman had employed 70.000 men from the
mountain and jungle tribes of Palestine as labourers, and 10.000 men for cutting wood and making
structures.

These explanations show that by jinn and ins, the Quran means the civilized people and the wild men of
the tribes who lived in the deserts and jungles. For more details see my book “Iblees and Adam”.

“‫ﺎﻥ‬ ‫( ”ﺍَ ْﻟ َﺠ ﱡ‬al-jann): a yellow coloured snake with black eyes as used in 27:10 {T}.
Ibn Faris says that it is used as such due to its connotation to “‫ﺎﻥ‬ ‫( ” َﺟ ﱞ‬jann)
“‫ﺖ‬ ‫ﱠ‬ ْ
ِ ‫( ”ﺍِﻟ ِﺠ ﱡﻦ ِﻣﻦَ ﺍﻟﻨ ْﺒ‬al-jinni minal nabti): flowers and buds.
“ ُ‫ﺖ ْﺍﻻَﺭْﺽ‬ ِ ‫( ” ُﺟﻨﱠ‬jannatil ard): grass grew on the land and was pleasing to the eye {T}.
“‫ﺎﺕ‬ ُ َ‫( ” َﺟ ﱠﻦ ﺍﻟﻨﱠﺒ‬jan nun nabaat): the plants grew tall and intertwined.
“ٌ ‫( ”ﻧ َْﺨﻠَۃٌ َﻣﺠْ ﻨُﻮْ ﻧَۃ‬nakhlatun majnoonah): very tall date palm {T}.

“ٌ ‫( ” َﺟﻨﱠۃ‬jannah) is an orchard of dates and grapes. If any orchard contains trees of some other fruits than
these, it is called “ٌ ‫( ” َﺣ ِﺪ ْﻳﻘَۃ‬hadeeqah), not “ٌ ‫( ” َﺟﻨﱠۃ‬jannah) {T}.

Raghib says “ٌ ‫( ” َﺟﻨﱠۃ‬jannah) is any garden in which one does not find bare land due to the (abundance) of
trees.

The Quran has used the term “ٌ ‫( ” َﺟﻨﱠۃ‬jannah) in a very comprehensive manner. If the Quranic system is
followed, it creates a society which is blissful or “ٌ ‫( ” َﺟﻨﱠۃ‬jannah), and after death, the blissful results are
called “ٌ‫( ” َﺟﻨﱠۃ‬jannah) as well. Those who act according to the Quran, the Momineen, get a heavenly
society in this life.

Its details are given at different places in the Quran, but if the whole thing is to be understood in short,
then one must concentrate on the verse which concerns Adam’s tale and which says:
eat as you want from where you want here, ِِ ِ ُ ‫وُﻛﻼَِﻣْﻨـﻬﺎ ر َﻏﺪاً ﺣﻴ‬
2:35
but don’t go near that shajara َ‫ﱠﺠَﺮة‬
َ ‫ﺚ ﺷﺌْﺘُ َﻤﺎ َوﻻَﺗَـ ْﻘَﺮﺑَﺎ َﻫـﺬﻩ اﻟﺸ‬ َْ َ َ َ

For “‫( ”ﺷﺠﺮ‬shajara) see heading (Sh-J-R). In short “ٌ‫( ” َﺟﻨﱠۃ‬jannah) is that society which has all the
comforts of life in abundance, not only food, but dresses as well, as houses etc. That is, all the basic
necessities of life. But all these comforts are to be utilized as God has directed. If this is done, then that
society will be evergreen (20:118-119).

That is why this has been called:

2:25 The orchard will always have a stream flowing below it ْ ‫َﺟ ِﺮ ْی ِﻣ ْﻦ َْﲢﺘِ َﻬ‬
‫ﺎاﻻَﻧْـ َﻬ ُﺎر‬

The Quran has further explained:

13:35 its fruits and other facilities will always be available ‫اُ ُﮐﻠُ َﻬﺎ َد ِاء ٌم َو ِﻇﻠﱡ َﻬﺎ‬

Regarding the results of good deeds after death, they have been called “ٌ ‫( ” َﺟﻨﱠۃ‬jannah) as well, but along
with it, it has also been mentioned:
that result which God has saved of good deeds, that
ٍ ُ ‫اﺧ ِﻔﯽ َﳍُﻢ ِﻣ ْﻦ ﻗـُﱠﺮةِ اَ ْﻋ‬
‫ﲔ‬
32:17
cannot come within human comprehension ْ َ ْ ُ‫ﺲ َﻣﺎ‬ٌ ‫ﻓَ َﻼ ﺗَـ ْﻌﻠَ ُﻢ ﻧـَ ْﻔ‬

We cannot have any idea about that life. That is why, despite giving so much in detail about the “ٌ ‫” َﺟﻨﱠۃ‬
(jannah), the Quran has said that all this is only allegorical (13:35).

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But we can have a “ٌ ‫( ” َﺟﻨﱠۃ‬jannah) on this earth as well, provided that we build a society on the lines
mentioned by the Quran. Such a society has all the happiness for blissful existence, externally and
internally, but we cannot understand the Heaven after death because our consciousness cannot go beyond
material things. It will suffice to understand that here we get not only physical comforts but our
personality is developed as well. This makes human personality prepared to proceed to the next level and
eventually to our ultimate destiny. This sort of personality reaches the stage which is called “ٌ ‫” َﺟﻨﱠۃ‬
(jannah). That is not the last stage in our lives, but the stage to move onwards, because ‘His light will
proceed before us’ (57:12). As against this, those whose personality’s development would have stopped,
those who are unable to proceed ahead, they will dwell in jahannum. (See headings Jahannam and J-H-
M). However, after death, Heaven or Hell, are not places as such, but the feelings of man’s personality
whose reality is beyond our comprehension. We should all try to change the Hell in this world (which we
are all living in) into a Heaven. This can only be done through the Quranic system of living.

J-N-Y ‫ﺝﻥی‬
“‫( ” َﺟﻨَﯽ ﺍﻟﺜﱠ َﻤ َﺮﺓَ ﻳَﺠْ ﻨِ ْﻴﮩَﺎ‬janas samarata yajneeha): he picked the fruit from the tree. These are its basic meaning
{Ibn Faris}.
“‫( ”ﻓَﮩُ َﻮ َﺟﺎ ٍﻥ‬fahuwa jaanin): he is about to pick the fruit.
“‫( ”ﺍَ ْﻟ َﺠ ٰﻨﯽ‬al-janah): fresh and solid date.
“‫( ”ﺍَﺟْ ٰﻨﯽ ﺍﻟ َﺸ َﺠ ُﺮ‬ajnash shajar): the fruits of the tree have become ripe enough to be picked.
“‫( ”ﺛَ َﻤ ٌﺮ َﺟﻨِ ﱞﯽ‬samarun jani’un): fresh fruit which has just been picked {R, T}.
Surah Maryam says “ً‫( ” ُﺭﻁَﺒًﺎ َﺟﻨِﻴّﺎ‬rutaban janiya) in 19:25. Here it has been used to indicate fresh dates,
while surah Rahman says “‫( ” َﺟﻨَﺎ‬janaa) in 55:54 to mean fruits. It also means to pick somebody else’s
fruit is as a crime. From this came “ُ ‫( ”ﺍَ ْﻟ ِﺠﻨَﺎﻳَۃ‬al-jinayah) which is a punishable crime.
“‫( ” َﺟﺎ ٍﻥ‬jaanin): crime.
“ً‫( ” َﺟﺎ ٰﻧﯽ َﻋﻠَ ْﻴ ِہ ُﻣ َﺠﺎﻧَﺎﺓ‬jana alaihi mujanah): he lodged a case of crime against him {T}. When a man can
commit a crime simply by picking someone else’s fruit, then those who usurp the fruits of others’ labor
are criminals as well. In this reference, see heading (J-R-M).

J-He-D ‫ﺝﻫﺩ‬
“‫( ”ﺍَ ْﻟ َﺠ ْﮩ ُﺪ‬al-jahdo): Ibn Abeer says that it means pain and hard labor, and to take some work to its extreme.
“‫( ” ُﺟ ْﻬ ٌﺪ‬johd): vastness and strength, but some say that “‫( ” َﺟ ْﮩ ٌﺪ‬jahd) and “‫( ” ُﺟ ْﮩ ٌﺪ‬johd) both mean vastness
and strength.
“‫( ” َﺟ ْﻬ ٌﺪ‬jahd): hard labor. In the Quran, “‫( ” ُﺟ ْﻬ ٌﺪ‬johd) has also come to mean hard labor (9:79).

Ibn Faris says this is the word’s basic meaning.

“‫( ” ِﺟﮩَﺎ ٌﺩ‬jehad): to spend all your energies to the full in order to achieve some goal, not to leave any stone
unturned for it.
“‫( ” َﺟﮩَﺎ ٌﺩ‬jahad): hard land without any vegetation.
“ ُ‫ﮏ ْﺍﻻَﺭْ ﺽ‬ ْ ‫( ”ﺍَﺟْ ﮩَﺪ‬ajhadatun lakal ard): the earth or land appeared for you {T}.
َ َ‫َﺕ ﻟ‬
ْ َ
“‫( ”ﺍ ِﻻﺟْ ﺘِﮩَﺎ ُﺩ‬al-ijtehaad): to spend all you energies for achieving a purpose for which troubles must be taken
and hard labor practiced {M}. It has to be troublesome and difficult.
“‫( ”ﺍَ ْﻟ َﺠﺎ ِﻫ ُﺪ‬al-jahiod): someone who is awake.

The Quran uses “ َ‫( ” ُﻣ َﺠﺎ ِﻫ ِﺪ ْﻳﻦ‬mujahideen) as against “ َ‫( ”ﻗَﺎ ِﻋ ِﺪ ْﻳﻦ‬qai-deen) in 4:95. Qaideen are those who
remain sitting, he lazy ones. Therefore, the “ َ‫( ” ُﻣ َﺠﺎ ِﻫ ِﺪ ْﻳﻦ‬mujahideens) are those who struggle, those who do
their utmost for the achievement of their goals. They struggle to that extend that they may even have to
give their lives for the purpose. According to the Quran, the secret of life is struggle, and strife and action.

As such a “‫( ”ﻣﻮﻣﻦ‬momin) man remains a “‫( ”ﻣﺠﺎﮨﺪ‬mujahid), a struggler though out his life. For the word
of war, see heading (Q-T-L).

Surah An‫۔‬Nahal says “‫( ” َﺟ ْﮩ َﺪ ﺍَ ْﻳ َﻤﺎﻧِ ِﮩ ْﻢ‬jahda aimanihim) to define a strong promise in 16:38.

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 J-He-R ‫ﺝﻫﺭ‬
“‫( ” َﺟ ْﻬ ٌﺮ‬jahr): Raghib says it means for something to be made prominent and evident with extra force,
whether that thing is to be seen or heard.
“ً‫( ” َﺭ ﺍَﻩُ َﺟ ْﻬ َﺮﺓ‬ra ahu jahrah): to see each other without any curtain or anything in between.
“ َ‫( ” َﺟﮩَ َﺮ ﺍﻟﺼﱠﻮْ ﺕ‬jahas saut): he raised his voice.
“‫( ” َﺟﮩَ َﺮ ْﺍﻟ َﮑ َﻼ َﻡ‬jaharul kalam): he said it clearly and openly.
“‫( ” َﺟ ْﮩ َﺮﺍ ُء ْﺍﻟﻘَﻮْ ِﻡ‬jahraul qaum): the prominent persons of a nation {T}.
“‫( ” َﺟﮩَ َﺮ ْﺍﻟﻘَﻮْ ُﻡ ْﺍﻟﻘَﻮْ َﻡ‬jaharul qaumul qaum): one tribe attacked another at dawn.
“ٌ ‫( ” ُﻣ َﺠﺎﮨَ َﺮﺓ‬mujahara): to try to overwhelm one another {T}.

Quran says about Allah that He cannot be seen without a curtain in between (2:55).

Surah Al-Hadeed says that Allah is “‫( ”ﻫُ َﻮ ﺍﻟﻈﱠﺎ ِﻫ ُﺮ‬az-zahiro) in 57:3. For its meaning, see headings (Z-He-
R) and (B-Te-N).

Surah Al-Anaam uses “ ْ‫( ” َﺟﮩَﺮ‬jahr) as against “‫( ” ِﺳ ﱠﺮ‬siirr) in 6:3, and uses it against “‫( ” َﮐﺘَ َﻢ‬katam) in
21:110.

ٌ ‫( ” َﺧ ْﻔ‬khaft).
Surah Bani Israeel uses it against “‫ﺖ‬
17:110 Don’t shout during your salah, but don’t whisper either ِ
‫ِﺼَﻼَﺗِﮏَ وَﻻَ ﲣَُﺎﻓِﺖْ ﻬﺑَﺎ‬ ‫َوَﻻ َْﲡ َﻬ ْﺮ‬

For Salah, see heading (Sd-L-W)

Surah Al-Anaam says:

If Allah’s punishment would strike you suddenly, openly ِ
6:47
and clearly visible. ً‫اب اﻟﻠّ ِﻪ ﺑـَﻐْﺘَﺔً اَْو َﺟ ْﻬَﺮة‬
ُ ‫ا ْن اَٰﺗ ُﮑ ْﻢ َﻋ َﺬ‬

“ً‫( ”ﺑَ ْﻐﺘَۃ‬baghtatan): which has no signs etc. beforehand; therefore “ً‫( ” َﺟ ْﮩ َﺮﺓ‬jahr) would mean something
whose signs etc. appear beforehand.

Surah Al-Hijrat says:

ِ ‫ﻻَﺗَـﺮﻓَـﻌﻮا اَﺻﻮا ﺗَ ُﮑﻢ ﻓَـﻮ َق‬
49:4
don't raise your voice to the Messenger , or do not shout ُ‫ﺻ ْﻮت اﻟﻨﱠﺒِ ﱢﯽ َو ﻻَ َْﲡ َﻬُﺮْو اﻟَﻪ‬
َ ْ ْ َ ْ ُْ ْ
while talking as you are wont to do among yourselves ‫ﺾ‬ٍ ‫ﻀ ُﮑ ْﻢ ﻟِﺒَـ ْﻌ‬
ِ ‫ﺑِﺎﻟْ َﻘﻮِل َﮐﺠﻬ ِﺮ ﺑـﻌ‬
َْ ْ َ ْ

The above translation was the literal meaning of the verse. Figuratively it would mean to not try to give
prominence to your opinion over his, accept his decisions with complete acquiescence.

In a Quranic society, the centre’s decision is the last word. During his lifetime the Messenger held this
position. After him, this position will be transferred to the Caliphs or the center of the Quranic state.

J-He-Z ‫ﺝﻫﺯ‬
“‫( ”ﺍَﻟَ َﺠﻬَﺎ ُﺯ‬al-juhaaz): luggage or load, anything that is needed. {T, M}.

Ibn Faris says it basically means anything which can be bought or acquired.

“‫( ”ﺍﻟﺘﱠﺠْ ِﮩ ْﻴ ُﺰ‬at-tahjeez): to load the luggage or give it {T}.

Surah Yusuf says:

12:59 When they were given their luggage and they got ready for travel. ‫َوﻟَ ﱠﻤﺎ َﺟ ﱠﻬَﺰ ُﻫ ْﻢ ِﲜَ َﻬﺎ ِزِﻫ ْﻢ‬

ِ ْ‫( ”ﺍَ ْﻟ َﺠ ْﮩﺰَﺍ ُء ِﻣﻦَ ْﺍﻻَﺭ‬al-jahza’o minal ard): high land.

“‫ﺽ‬

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 J-He-L ‫ﺝﻫﻝ‬
“‫( ”ﺍَ ْﻟ َﺠ ْﮩ ُﻞ‬al-jahl): to proceed in matters about which one is not familiar.

Raghib says “‫( ” َﺟ ْﮩ ٌﻞ‬jahl) has three meanings

1) Human mind to be bereft of knowledge (this is its basic meaning)
2) To have the wrong ideas about something
3) Not to do something the way it should be done, whether the ideas are wrong or right.

Ibn Faris says its basic meanings are

1) The opposite of knowledge
2) Hollowness and discomfort.

“‫( ” َﻣﺠْ ﻬَ ٌﻞ‬majhal): a land without landmarks due to which the right way cannot be seen {T}.
“‫( ”ﺍَ ْﻟ َﺠﮩُﻮْ ُﻝ‬al-jahool) is that simpleton who is easily hoodwinked {M}.

Tajul Uroos says that the word “‫( ” َﺟﺎ ِﻫ ُﻞ‬jaahil) is used condemningly but sometimes it means to be
unaware. In this situation, the word is not used for condemnation.

The Quran says:

ِ ِ
2:273 Unaware ones, thinks they are wealthy َ‫َْﳛ َﺴﺒُـ ُﻬ ُﻢ ا ْﳉَﺎﻫ ُﻞ اَ ْﻏﻨﻴَﺎء‬

The word “‫( ” َﺟ ِﺎﮨ ٌﻞ‬jahiliah) has been used for the Arabic period before Islam.

Quran has used it in 33:33, where it does not mean that they were totally illiterate, but that they were not
familiar with the Deen (Islam). Here “‫( ” َﺟ ِﺎﮨ ٌﻞ‬jahiliah) does not mean their illiteracy, but not being
familiar with the Deen (way of life) that reached them through the Messenger Muhammad. Therefore the
traditions and customs of that era include not only the traditions and customs that were prevalent before
the advent of Islam, but they also mean the wrong traditions and customs that are spreading due to
unfamiliarity with the Deen among Muslims.

Besides this, to stick to these traditions even after being aware of Deen, simply because they have been
practiced in the past, is “‫( ” َﺟ ِﺎﮨ ٌﻞ‬jahiliah). It is the religion of stones, not to move from one's old stands.
That is why a big rock is called “‫ﺻﻔَﺎﺓٌ َﺟ ْﻴﻬَ ٌﻞ‬
َ ” (safatun jeehal){M}. This is the worst form of “‫” َﺟ ِﺎﮨ ٌﻞ‬
(jihaalah) and “‫( ” َﺟﺤْ ٌﻞ‬jahiliah) that is why the Tajul Uroos calls it “ ٌ‫( ” َﺟﺤْ ٌﻞ ُﻣ َﺮ ﱠﮐﺐ‬jahlun murakkab) or
compound “‫( ” َﺟ ِﺎﮨ ٌﻞ‬jahiliah).

Ahmed Ameen Misri has said that the word “‫( ” َﺳ َﻼ ٌﻡ‬salaam): security which is the opposite of battle or
enmity.

Quranic verse is:

25:63 ً‫ض َﻫ ْﻮﻧﺎً َواِ َذا َﺧﺎﻃَﺒَـ ُﻬ ُﻢ ا ْٰﳉ ِﻬﻠُ ْﻮ َن ﻗَﺎﻟُْﻮا َﺳ َﻼﻣﺎ‬
ِ ‫ﲪ ِﻦ اﻟﱠ ِﺬﻳْ َﻦ ﳝَْ ُﺸ ْﻮ َن َﻋﻠَﯽ ْاﻻَْر‬
ٰ ْ ‫ﺎد اﻟﱠﺮ‬ ِ
ُ َ‫َوﻋﺒ‬

In the above verse the word “‫( ” َﺳ َﻼﻡ‬salam) has been used against “‫( ” َﺟﺎ ِﻫﻠِﻴﱠۃ‬jahiliah). Perhaps this verse
will help us find the reason for which the period before the Messenger was termed “‫( ” َﺟﺎ ِﻫﻠِﻴﱠۃ‬jahiliah) and
the period after his coming as Islam. This word “‫( ” َﺟﺎ ِﻫﻠِﻴﱠۃ‬jahiliah) has not been derived from the word
“‫( ” َﺟ ْﮩ ٌﻞ‬jahal) which means to be unaware, but it has been derived from the word “‫( ” َﺟ ْﮩ ٌﻞ‬jahal) which
means foolishness, anger and ego.

Abu Zar Ghaffari is recalled as saying that someone was shamed by naming his mother at which the
Messenger said: “ٌ ‫ﮏ َﺟ ِﺎﮨﻠَ ْﻴۃ‬ َ ‫( ”ﺍِﻧﱠ‬innakam ruwun wafeeka jahiliah): you still have the spirit of the
َ ‫ﮏ ﺍ ْﻣﺮُﻭ ٌء ﻓِ ْﻴ‬
“‫( ” َﺟﺎ ِﻫﻠِﻴﱠۃ‬jahilia) period in you.

The Arabs too have a proverb “‫ﯽ‬ٌ ‫( ”ﺍِ ْﺳﺘَﺠْ ﮩَﻠَہُ ﺍﻟ ﱠﺸ ْﻴ‬istajhalahus shaiyi) which is, that thing made him a stranger
to intellect, he has become mad.

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 ِ ‫ﮏ ْﺍﻟ َﻤﻨ‬
A poet has said “‫َﺎﺯ ُﻝ‬ َ ‫ک ْﺍﻟﮩَ َﻮی َﻭﺍ ْﺳﺘَﺠْ ﮩَﻠَ ٰﺘ‬
َ ‫( ” َﺩﻋَﺎ‬da'akal hawa wastajhaltaakal manazil): love called you
and the beloved's talk made you lose your senses.

Umru Bin Kulsoom has said: beware, do not commit any excess on us, or we will commit greater
excesses on you:

This shows that the word “‫( ” َﺟﺎ ِﻫﻠِﻴﱠۃ‬jahiliah) is used for hollowness, leave of senses, bias and false pride
etc. which were very important part of the Arab psyche before the advent of Islam. As such that period is
called the period of “‫( ” َﺟﺎ ِﻫﻠِﻴﱠۃ‬jahiliah). As against these are personal satisfactions, the realization of the
importance of good deeds, the transitory nature of racial pride, etc. This clarifies as to what Islam is and
what “‫( ” َﺟﺎ ِﻫﻠِﻴﱠۃ‬jahiliah) is.

According to the Quran, it is a crime not to acquire knowledge and to keep following your wrong ways
even after acquiring knowledge is a bigger crime.

For more details see headings (Ain-L-M) and (Ain-Q-L). In surah Al-Baqrah this word has appeared with
the word “‫( ”ﻫ َْﺰ ٌﺅ‬hazwun) in 2:67. Therefore, it means people who don't take life's problems and orders
and laws seriously, and take them frivolously.

Jahannum ُ‫َﺟ ﮩ َ ﻨ ﱠ ﻢ‬
Some think it is Arabic word which means 'deep'.

“‫( ” َﺭ ِﮐﻴﱠۃٌ َﺟﮩَﻨﱠ ٌﻢ‬rikkaitum jahannam): a well with a deep bottom. Some others think it is the Arabic form of
the Hebrew word Gahannaam {T}.

Muheet says that this word is basically from Hebrew and a compound of two words, “‫( ” ِﺟ ْﯽ‬ji) which
means a valley and “‫( ”ﻫَﻨﱡﻮْ ﻡ‬hanoom) which was a man’s name. The valley of Hannoom was a famous
valley in the south of Jerusalem in which the god Molok was paid tribute by sacrificing (burning) human
beings. As such ji-hanoom meant a valley where humans were massacred or burnt.

In this context jahannam would mean a place for human sacrifice. Allah’s law envisages that man’s
latent capabilities be developed, that humanity be respected and be fruitful. A society in which humanity
develops is a heavenly society. Conversely a society in which humanity is slaughtered or burns to ashes is
a jahannami (hellish) society. There is an Arabic word for it which is “‫( ” َﺟ ِﺤ ْﻴ ٌﻢ‬jaheem), which also means
to stop from something. See heading (J-H-M). Jaheem is hence the point where development has
stopped.

Surah Bani Israeel says this about the Jahannum:

jahannam is the stoppage spot ِ ‫وﺟﻌﻠْﻨَﺎ ﺟﻬﻨﱠﻢ ﻟِﻠْ ٰﮑ ِﻔ ِﺮﻳﻦ ﺣ‬
17:8
(for those who live in disobedience of Allah’s Law) ً‫ﺼ ْﲑا‬ َ َْ َ ََ ََ َ

Since life progresses continuously (although in various forms) one whose development stops here is not
able to reach the next stages. As such he stays in hell or jahannam in this world as well as in the
Hereafter. What will be the situation in that life, we cannot say anything about today, although we can
feel the agony of jahannam in this life every day, individually as well as collectively. Collectively, a
nation which traverses the wrong path finds its efforts coming to naught instead of being fruitful. This is
jahannam. The result is ignominy and defeat. Its details will be found at different places in the Quran. In
this state the capabilities of the individuals in such a society are burnt to ashes.

One should understand that jahannam is formulated by one’s own deeds. That is why it has been said:
‫ﱠﻢ ﳌ ِﺤْﻴﻄَﺔٌ ﺑِﺎﻟْ َﮑﺎﻓِ ِﺮﻳْ َﻦ‬ ِ
29:54 surely jahannam is surrounding the deniers from all sides َ ‫ﮐﻪ َوا ﱠن َﺟ َﺨﻨ‬
ُِ
82:16 it is not hidden from their eyes َ ْ ِ‫ﺎﻫ ْﻢ َﻋْﻨـ َﻬﺎﺑِﻐَﺎءﺑ‬
‫ﲔ‬ ُ ‫َوَﻣ‬

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it is watching them, even as we speak, but they do not feel it. Therefore it is oblivious to them. When their
eyes open, it will jump before their eyes and become visible.

79:36 for one who sees, it will be obvious ٰ َ‫ت ا ْﳉَ ِﺤْﻴ ُﻢ ﻟَ ْﻤﻦ ﻳ‬
‫ﺮی‬ ِ ‫و ﺑﱡِﺮز‬
َ َ

This is the situation about which it has been said that:

82:15 these people will enter it during the period of the Deen ‫ﺼﻠَ ْﻮﻧـَ َﻬﺎ ﻳـَ ْﻮَم اﻟﺪﱢﻳْﻦ‬
ْ َ‫ﻳ‬

“‫( ”ﻳَﻮْ َﻡ ﺍﻟ ﱢﺪ ْﻳ ِﻦ‬yaumuddeen) is the period of the results, either in this day or after death.

J-W-B ‫ﺝﻭﺏ‬
“ ُ‫( ”ﺍَ ْﻟﺠَﻮْ ﺏ‬al-jaub): to delink, to tear up, to drill a hole. These are the basic meanings of this root.

The Quran says:

and Samood who used to carve the mountains
89:8
(and made them their homes)
‫َوَﲦُْﻮَد اﻟﱠ ِﺬﻳْ َﻦ َﺟﺎﺑـُ ْﻮ اﻟ ﱠ‬
‫ﺼ ْﺨَﺮ ﺑِﺎْ َﻟﻮ ِاد‬

“ُ ‫( ”ﺍَ ْﻟ َﺠﻮْ ﺑَۃ‬al-jaubah): a ditch in which rainwater accumulates behind the house {T}.
“ ُ‫( ”ﺍَ ْﻟﺠَﻮْ ﺏ‬al-jaub) also means a shield {T}.

“ ُ‫( ”ﺍَ َﺟﺎﺏ‬ajaab), “ ُ‫( ”ﻳُ ِﺠﻴْﺐ‬yujib), “ً ‫( ”ﺍِ َﺟﺎﺑﺎ‬ajaba), “ً‫( ”ﺍَ َﺟﺎﺑَۃ‬ijabah), they all mean ‘to reply’ because one
answers the questioner and the answer leaves his mouth and travels to the questioner’s ears, and thus cuts
or shortens the distance.

A question is of two types. One is inquiring about something and secondly to ask for help or assistance.
As such, replies are also of two kinds, and to satisfy and help both would constitute the answer. That is, to
answer somebody’s question or to fulfil someone’s demand.

The question also cuts the distance but this word has become special for an answer {R}. This has led to
“ ٌ‫( ” ُﻣ ِﺠﻴْﺐ‬mujeeb), one who answers.

The Quran says:

‫ﺐ‬ ِ ‫اِ ﱠن رﺑِﯽ ﻗَ ِﺮﻳ‬
11:61 Verily my Sustainer is near and He answers as well. ٌ ‫ﺐ ُﳎْﻴ‬
ٌْ َْ

Surah Al-Baqrah says:

ِ ‫ﱠاع اِذَا دﻋ‬
‫ﺎن‬ ِ
2:186 I answer any caller when he calls out to me َ َ ِ ‫ﺐ َد ْﻋ َﻮةَ اﻟﺪ‬
ُ ‫اُﺟْﻴ‬

For prayer and God’s answer to it, see heading (D-Ain-W). Here let it suffice to say that prayer means to
observe the laws of Allah and by Allah’s answering to it means the outcome of an action.

Surah Al-Momin says:

your developer (one who sustains your growth) says call ِ ِ
40:60 ‫ﺐ ﻟَ ُﮑ ْﻢ‬
ْ ‫ﺎل َرﺑﱡ ُﮑ ُﻢ ْاد ُﻋ ْﻮﻧ ْﯽ اَ ْﺳﺘَﺠ‬ َ َ‫َوﻗ‬
me and I will answer you
ِ ِ ِ‫ِ ﱠ‬
40:60
those people who are rebellious and do not obey me will َ ‫ا ﱠن اﻟﺬﻳْ َﻦ ﻳَ ْﺴﺘَ ْﮑﺒَـُﺮْو َن َﻋ ْﻦ ﻋﺒَ َﺎدﺗ ْﯽ َﺳﻴَ ْﺪ ُﺧﻠُ ْﻮ َن َﺟ َﻬﻨ‬
‫ﱠﻢ‬
be badly humiliated and enter Jahannam ِ‫د‬
‫اﺧ ِﺮﻳْ َﻦ‬ َ

This whole verse makes it evident that prayer in reality is the opposite of “‫( ”ﻳِﺮُﻭْ ﻥَ ﻋ َْﻦ ِﻋﺒَﺎ َﺩﺗِﻴْﯽ‬yastakberoona
un ibadati). As such, prayer means God’s dominance.

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That is why it is said a little earlier:
Those who refuse observance of Allah’s laws, never have ِ ِ ِ
40:50 ‫ﺿ َﻼ ٍل‬
َ ‫َوَﻣﺎ ُد َﻋﺎءُ اﻟْ ٰﮑﻔ ِﺮﻳْ َﻦ اﻻَﻓ ْﯽ‬
their prayers bring any results.

This is why when it is said in surah Al-Baqrah:

ِ ‫ﱠاع اِذَا دﻋ‬
‫ﺎن‬ ِ
2:186 I answer every caller’s call َ َ ِ ‫ﺐ َد ْﻋ َﻮةَ اﻟﺪ‬
ُ ‫اُﺟْﻴ‬

Along with it is also said:

As such they should have faith in My laws and obey me
2:186 ‫ﻓَـﻠْﻴَ ْﺴﺘَ ِﺠﻴْﺒُـ ْﻮﻟِ ْﯽ َو اﻟْﻴُـ ْﺆِﻣﻨُـ ْﻮاﺑِ ْﯽ‬
(If they do this, I will certainly make their efforts bear fruit)

This is the real meaning of prayer and the acceptance of prayer, which is, if you fulfill whatever is Allah’s
requirement are, then He will fulfill your demands. This is Allah’s law. He does not let anyone’s efforts in
obeying Him go waste.

and be steadfast: verily Allah does not let the mohsineen’s efforts ِِ ِ ِ ‫و‬
11:115
go waste: and nothing can be acquired without effort َ ْ ‫ﺻِ ْﱪ ﻓَﺎ ﱠن اﻟﻠّﻪَ َﻻﻳُﺼﻴْ ُﻊ اَ ْﺟَﺮ اﻟْ ُﻤ ْﺤﺴﻨ‬
‫ﲔ‬ َْ
ِِ
53:39 Man can get nothing but for which he has tried ‫ﺎﺳ َﻌﯽ‬َ ‫ﺲ ْﻻَﻧْ َﺴﺎن اﱠﻻ َﻣ‬ َ ْ‫َواَ ْن ﻟَﻴ‬
Questioning is of two kinds, one is to ask about something and the other to ask for some help. As such,
replies too will be of two kinds, and the words used for them are to answer someone’s query or to fulfill
someone’s demand.

J-W-D ‫ﺝﻭﺩ‬
“‫( ”ﺍَ ْﻟ َﺠﻴﱢ ُﺪ‬al-jayyid): a good thing.
“ٌ ‫( ” َﺟﻮْ َﺩﺓ‬jaudah): to be a good thing.
“‫( ”ﺍَ َﺟﺎ َﺩ ٗﻩ‬ajadah): made it good.
“‫( ”ﺍَ ْﻟ َﺠ َﻮﺍ ُﺩ‬al-jawad): philanthropist.
“‫ی‬ ‫( ”ﺍَ ْﻟﺠُﻮْ ِﺩ ﱡ‬al-joodi): is the name of the mount on which Nooh’s boat came to a stop (11:44).
“‫( ” َﺟ َﻮﺍ ٌﺩ‬jawwad): horse of a good breed which runs fast and uses all his energy in running {R}. Plural is
“‫( ” ِﺟﻴَﺎ ٌﺩ‬jee’aad).

It is said that it is situated in the mountain range which divides Armenia and Mesopotamia.

Surah Saad says:

ِْ ‫ﻟﺼ ِﻔﻨٰﺖ‬
38:31 thorough bred speedy stallions ‫ﺎد‬
ُ َ‫اﳉﻴ‬ ُ ّٰ َ‫ا‬

J-W-R ‫ﺝﻭﺭ‬
“‫( ”ﺍَ ْﻟ َﺠﻮْ ُﺭ‬al-jaur): to leave the middle path and move to one side. This made it mean injustice and
oppression.
“‫( ” َﺟﺎ َﺭ‬jaar): to leave the path of justice {T}.
The Quran has used “‫( ” َﺟﺎ ِء ٌﺭ‬jayir) against “‫( ”ﻗَﺼْ ُﺪ ﺍﻟ ﱠﺴﺒِ ْﻴ ِﻞ‬qasdus sabeel) in 16:9. “‫( ”ﻗَﺼْ ُﺪ ﺍﻟ ﱠﺴﺒِ ْﻴ ِﻞ‬qasdus
sabeel) is the middle way and “‫( ” َﺟﺎ ِء ٌﺭ‬jayir) is a lopsided path.
“‫( ”ﺍَ ْﻟ َﺠﺎ ُﺭ‬al-jaar): neighbour, the person whom you have sheltered against someone’s oppression. It is also
used to mean companion, and helper {T}.

The Quran has stated “‫ﺑﯽ‬ٰ ْ‫ﺎﺭ ِﺫیْ ْﺍﻟﻘُﺮ‬ ِ ُ‫ﺎﺭ ْﺍﻟ ُﺠﻨ‬
ِ ‫( ”ﺍَﻟ َﺠ‬al-jaari zil qurba) and “‫ﺐ‬ ِ ‫( ”ﺍَ ْﻟ َﺠ‬al-jaaril junub) in 4:36. For
details see heading (J-N-B).

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The Quran says:
33:60 they will not be able to live like your neighbours in this city. ‫ﮏ ﻓِﻴْـ َﻬﺎ‬ َ َ‫َﻻ ُﳚَﺎ ِو ُرْوﻧ‬
‫ﱢﯽ َﺟ ٌﺎر ﻟﱠ ُﮑ ْﻢ‬ ِ
8:48 I am your sheltered, or supporter or helper: ْ ‫اﻧ‬
ِ
13:4 adjacent plots of land ٌ ‫ﻗﻄَ ٌﻊ ُﻣﺘَ ٰﺠ ِﻮَر‬
‫ات‬

“‫( ”ﺍَ َﺟﺎ َﺭ ٗﻩ‬ajarah): shelter him, provided him with shelter, took him in his protection (72:22).
“‫( ”ﺍِ ْﺳﺘَ َﺠﺎ َﺭ‬istajar): to ask for shelter.

J-W-Z ‫ﺝﻭﺯ‬
“‫ﺿ َﻊ‬ ِ ْ‫( ” َﺟﺎ َﺯ ْﺍﻟ ُﻤﻮ‬jaazul mauzeh): he went past that place, left it behind. If it is a river, it would mean to have
crossed the river.
“‫( ” َﺟﺎ َﻭ َﺯ‬jawaz): to go beyond some place or spot {T} (2:249, 18:62).
The real meaning of this root is to delink, cut off {M}.
“‫( ”ﺗَ ﱠﺠ َﻮ َﺯ ﻋ َْﻦ َﺫ ْﻧﺒِ ٖہ‬tajjawwaza un zambehia): overlooked his error.

46:16 We overlook their mistakes ‫َوﻧـَﺘَ َﺠ َﺎوُزَﻦْ ﺳَﯽﱢءَاﻬﺗِِ ْﻢ‬

Ibn Faris says the basic meaning is to cut off something or the middle of something.

“‫ﯽ‬ ٌ ‫( ” َﺟﻮْ ُﺯ ُﮐ ﱢﻞ َﺷ‬jauzu kulla shaiyun): the middle or center of everything.

“‫( ”ﺍَﻟ َﺠﺎ ِء ُﺯ‬al-jayizo): something which passes through the middle of something.
“‫( ”ﺍَ ْﻟ َﺠﺎ ِء ُﺯ‬al-jayizo): one who passes through the right way {M}.
“‫( ”ﺍَ ْﻟ َﻤ َﺠﺎ ُﺯ‬almajaz): road which is cut from one end to another or the road which is heavily traversed {T}.
“ُ ‫( ”ﺍَ ْﻟ َﺠﺎ َء َﺯﺓ‬al-jayizah): gift, reward, the goods given to a traveller for a day and night. It is possible that this
led to its meaning a gift or reward.

J-W-S ‫ﺝﻭﺱ‬
“ ُ‫( ”ﺍَ ْﻟﺠَﻮْ ﺱ‬al-jaus): to search for something to the utmost, to roam around {T, R}.
“ ُ‫( ”ﺍَ ْ ِﻻﺟْ ﺘِﻴَﺎﺱ‬al-ajtiyas): to roam at night {T}.

Ibn Faris says its basic meaning is to penetrate something.

The Quran says:

they penetrated your cities and searched everywhere for you
17:5 ‫ﺎﺳ ْﻮا ِﺧ ٰﻠ َﻞ اﻟﺪﱢﻳَﺎ ِر‬
ُ ‫ﻓَ َﺠ‬
(and in this way murdered or arrested you after seeking out each one)

Muheet has included the meanings of moving hither and thither to attack or loot.

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 J-W-Ain ‫ﺝﻭﻉ‬
“‫ﻉ‬ ٌ ْ‫( ”ﺍَ ْﻟﺠُﻮ‬al-jooh): hunger:
“‫ﻉ‬ َ ‫( ” َﺟﺎ‬ja’a), “‫ﻉ‬ ُ ْ‫( ”ﻳَﺠُﻮ‬yajooh), “ً ‫( ” َﺟﻮْ ﻋﺎ‬joo’a): to be hungry.
“‫( ”ﻋَﺎ ُﻡ َﻣ َﺠﺎ َﻋ ٍۃ‬aamu maja’ati): year of hunger, drought.

The Quran has used it for hunger in 2:155 and one specialty of the jannat has been mentioned that there
will never be hunger (shortage of sustenance). It also means to hide life’s accoutrements or to misuse the
results:
‫ﮏ ّاﻻَ َﲡُ ْﻮ َع ﻓِﻴْـ َﻬﺎ‬ ِ
20:118 you will never remain hungry there َ َ‫ا ﱠن ﻟ‬
ِ ‫اﳋﻮ‬
‫ف‬ ِ
16:112 the punishment of hunger and fear َْْ ‫ﺎس ا ْﳉُْﻮِع َو‬
ُ َ‫ﻟﺒ‬

For any nation, the shortage of sustenance or is a sort of punishment, or restriction, while its abundance is
a particularity of a heavenly society. Nobody can go hungry in a society that follows the Quran. This by
no count means that in a society, if no man goes hungry the society will be called a heavenly society.

God's order has many particularities and unless the society meets them all, it cannot be called a jannati
society, but a society in which people go hungry and cannot feed their children, is by no means a jannati
society nor is its order Allah's system. It is possible that for some time there is a shortage of food (during
wars etc.), but as a permanent value, hunger is God's punishment, and a nation which does not want to get
rid of such a system, wants to remain in hell forever.

J-W-F ‫ﺝﻭﻑ‬
“ ُ‫( ”ﺍَ ْﻟﺠَﻮْ ﻑ‬al-jauf): vast low land, stomach, or the insides of something.
ِ ‫( ”ﺟَﻮْ ﻑُ ْﺍﻟﺒَ ْﻴ‬jaufal bait): the inside of the house.
“‫ﺖ‬

Ibn Faris says that it basically means the inside of something.

“ُ ‫( ” َﺟﺎﻓَہ‬jafah), “‫( ”ﻳَﺠُﻮْ ﻓُہ‬yajoofah), “ً ‫( ” َﺟﻮْ ﻓﺎ‬jaufa): he deepened it.

“ ُ‫( ” َﺟ ﱠﻮﻑ‬jawwaf): something with depth, as against “ ٌ‫( ” ُﻣ َﺤﺪﱠﺏ‬muhaddaf) which means a man who has no
heart (coward), a man with a hollow chest {T, M}.

The Quran says:

33:4 Allah has not created two hearts in anyone’s chest. ‫ﲔ ﻓِ ْﯽ َﺟ ْﻮﻓِﻪ‬
ِ ْ ِ‫ﺎﺟ َﻌﻞ اﻟﻠّﻪُ ﻟِﺮ ُﺟ ٍﻞ ِﻣ ْﻦ ﻗَـﻠْﺒ‬
َ َ َ ‫َﻣ‬
ٌ ْ‫( ”ﺟَﻮ‬jauf): chest.
Here “‫ﻑ‬

J-W-W ‫ﺝﻭﻭ‬
“‫( ”ﺍَ ْﻟ َﺠ ﱡﻮ‬al-ajju): the atmosphere, the space between the earth and the outer space {T, M, R}.

Quran uses it to refer to the celestial atmosphere:

16:79 the birds have conquered (mastered) the atmosphere: ‫ات ﻓِ ْﯽ َﺟ ﱢﻮ اﻟ ﱠﺴ َﻤ ِﺎء‬
ٍ ‫ﻣﺴ ﱠﺨﺮ‬
َ َُ

However, “‫( ”ﺍَ ْﻟ َﺠ ﱡﻮ‬al-ajju) also means the inside of a house {T, M}.

Ibn Faris says it means a thing which is encompassing another or surrounding another. The outer
atmosphere is called “‫( ”ﺍَ ْﻟ َﺠ ﱡﻮ‬al-ajju) because it seems to be surrounding the earth.

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 J-Y-A ‫ﺝیﺃ‬
“‫( ” َﺟﺎ َء‬ja'a), “‫ﺊ‬ ُ ‫( ”ﻳَﺠْ ﻴ‬yajyi): to come.
ُ ُ ْ َ
ِ ‫( ”ﺁﻧﺎ ﺍ َﺟﺄﺗہُ َﻭ‬aja'to hu wa jey'to behi): I brought him {T}.
“‫ﺝ ْءﺕ ﺑِ ٖہ‬

Raghib says while differentiating between “‫ﺎﻥ‬ٌ َ‫( ”ﺍِ ْﺗﻴ‬ityaan) and “‫( ”ﺍﻟَ ِﻤﺠْ ﯽ ُء‬majee) that “‫ﺎﻥ‬
ٌ َ‫( ”ﺍِ ْﺗﻴ‬ityaan) means
to intend to do something (whether or not it can be performed) but “‫( ”ﺍﻟَ ِﻤﺠْ ﯽ ُء‬aljiyo) will be said when
some work has been completed.

It also means to bring and to commit or do. People said to Maryam:

you have done a strange thing ِ ْ‫ﻟَ َﻘ ْﺪ ِﺟﺎ‬
19:27
(you have committed a strange act) ً‫ت َﺷﻴْﺎً ﻓَ ِﺮﻳّﺎ‬

Similarly in surah Al-Kahaf it is said in the tale about Moosa and the old man:
18:71 You have committed a dangerous act. ً‫ﺖ َﺷﻴْﺎً اِ ْﻣﺮا‬ ِ
َ ‫ﻟَ َﻘ ْﺪ ﺟْﺌ‬

Surah Maryam says:

‫ﱠﺨﻠَ ِﺔ‬ ِ ِ ‫ﻓَﺎَﺟﺎء ﻫﺎاﻟْﻤﺨ‬
19:23 the labor pains brought her near the date palm ْ ‫ﺎض ا ٰﻟﯽ ﺟ ْﺬ ِع اﻟﻨ‬
ُ ََ َََ
This signifies a sort of compulsion.

J-Y-B ‫ﺝیﺏ‬
“ ُ‫( ” َﺟﻴْﺐُ ْﺍﻟﻘَ ِﻤﻴْﺺ‬jaibul qamees): the neck of a loose shirt.
“ ُ‫( ”ﺍﻟ َﺠﻴْﺐ‬al-jaib) is also used for the chest on which the front of the shirt rests, and it also means the heart.
ِ ‫( ”ﮨُ َﻮﻧَﺎ ﺻُﺒﺢ ْﺍﻟ َﺠ ْﻴ‬hauna sehool jaib): he is a clear hearted or clean chested person, meaning that he is
“‫ﺐ‬
sincere {T}.

Surah An-Noor tells women:

23:36 they should put their long narrow cloth on their chests. ‫ﺼ ِﺮﻳْ َﻦ ِﲞُ ُﻤ ِﺮ ِﻫ ﱠﻦ َﻋ ٰﻠﯽ ُﻴـُﻮْﻬﺑِ ﱠﻦ‬
ْ َ‫َوﻟْﻴ‬

In the tale about Moosa, it is said:

27:12 enter your hand in your shirt ‫ک ﻓِ ْﯽ َﺟْﻴﺒِﮏ‬ ِ
َ ‫َواَ ْدﺧ ْﻞ ﻳَ َﺪ‬
28: 32 put your hand in your shirt َ ِ‫ک ﻓِ ْﯽ َﺟْﻴﺒ‬
‫ﮏ‬ َ ‫ﮏ ﻳَ َﺪ‬ْ ُ‫اُ ْﺳﻠ‬

For the meanings of these above verses, see heading (Y-D-Y) and (B-Y-Zd).

J-Y-D ‫ﺝیﺩ‬
“‫( ” ِﺟ ْﻴ ٌﺪ‬jeed): the neck, the front part of the neck, or the part of the neck where necklaces hang.

ٌ ُ‫( ” ُﻋﻨ‬oonuq) is
According to a saying “‫( ” ِﺟ ْﻴ ٌﺪ‬jeed) is said when in praise, and when in condemnation, “‫ﻖ‬
used.

About Abu Lahab's wife, the Quran says:

111:5 her neck has a rope made out of date palm leaves ‫ﺎﺣْﺒ ٌﻞ َﻣ ْﻦ ﱠﻣ َﺴ ٍﺪ‬ ِ ِ ِ
َ ‫ﻓ ْﯽ ﺟْﻴﺪ َﻫ‬

That is, the neck (or person) which was so respected and exalted is being humiliated in this manner. Her
pride is being trampled into dust.

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